PARISH    LTBR4RY 

OF    IHl. 

FIRST   CON'GRK«ATION.\L   SOCTE'i 

B  U  U  L  I  N  G  T  O  N  ,    V  T  . 


No./  /?). 


COMPARATIVE  VIEWS,  &c. 


COMPARATIVE  VIEWS 


OF  THE 


CONTROVERSY 


BETWEEN  THE 


CALVINISTS  AND  THE  ARMINIANS. 


BY  WILLIAM  WHITE,  D.  D. 

IIISIIOP  OF  THE  PKOTESTANT  EPISCOPAL   CHURCH  IN  THE  COMMONWEALTH 
OF  PENNSYLVANIA. 


IN  TWO  VOLUMES. 


VOL.  IL 


PHILADELPHIA: 

PUULISHED  BY  M.THOMAS,  52,  CHESNUT-STREEt. 
1817. 


CONTENTS  OF  VOL.  II. 


PART  IV. 

A  Comparison  of  the   Controversy  between  the  Calvinists  and  the 
Arminians,  with  the  Doctrines  of  the  Episcopal  church. 

Page 
INTRODUCTION 1 

Design — Some  Tenets  not  maintained  by  Calvin — Arminianism 
taught  by  Fathers  of  the  fourth  century — Mistakes  of  Dr.  Mosheira 
and  Dr.  Maclaine — No  influence  of  Calvin  on  the  institutions  of 
the  church  of  England — Influence  of  the  Lutherans — Greater  of 
the  fathers — An  objection  answered — Difference  between  Calvin 
and  the  English  reformers,  in  respect  to  the  canon  of  scripture — 
Reference  to  the  Lectures  of  Dr.  Laurence. 

I.  OF  PREDESTINATION 30 

The  seventeenth  article — No  notice   of  reprobation — Nor  of  the 

hinge  on  which  the  controversy  turns — Indefiniteness  of  expression 
— Cautions — Paraphrase  of  Erasmus — Calvinistick  churches — Cal- 
vinistick  divines — Sense  of  the  same,  as  to  evidence  of  election. 

II.  OF  REDEMPTION 63 

Anti-calvinism  on  this  point — Thirty -first  article — Proceedings  at 
Dort — Seventh  article — Catechism Homilies — Prayers — Preju- 
dice of  the  Calvinism  of  the  compilers — Paraphrase  of  Erasmus — 
Texts,  given  up  by  necessarian  Calvinists — and  by  other  Calvi- 
nistick divines — An  approximation. 

III.  OF  FREE-WILL 105 

The  church  is  silent  on  the  point  philosophically  considered — It  is  to 

be  considered  in  relation  to  original  sin — The  ninth  article — The 
thirteenth — The  opinions  of  Calvinistick  churches  and  divines — 
A  caution  against  misapprehension — The  sufficiency  of  the  theory 
advocated — Extravagance  of  some  learned  and  pious  persons — 
The  different  language  of  the  church. 

IV.  OF  GRACE 130 

Tenth,  article — Preventing  and  co-operating  grace — Paraphrase  of 
Erasmus — Calvinistick  churches  and  divines — Question  of  justifica- 
tion— Eleventh  article — Calvinistick  churches  and  divines — Con- 
nexion between  justification  and  baptism,  as  held  by  the  church. 


vi  CONTENTS. 

V.  OF  PERSEVERANCE 155 

Acknowledged  absence  of  this  doctrine — Evidence  of  its  not  being 
held — Paraphrase  of  Erasmus — Calvinistick  churches  and  divines 
— Inference. 

CONCLUSION 170 

Facts  subsequent  to  the  J^ng-lish  reformation — Intercourse  with  Cal- 
vin, Peter  Martyr,  and  Martin  Bucer — The  controversy  at  Cam- 
bridge— Lambeth  articles — Declaration  of  Charles  I. — Archbishop 
Laud — Two  subsequent  facts — The  ground  taken  by  the  episcopal 
church — A  principle  which  should  govern  in  the  event  of  a  review. 

AN  APPENDIX,  occasioned  by  some  late  attempts  in  England, 
to  prove  the  church  of  that  country  Calvinistick. 

Design  of  this  Appendix. 

Section  L         ---------         I9i 

Mr.  Toplady — He  overlooks  the  distinction  of  prescience — Affirms 
without  evidence — Partiality  of  quotations — Personal  abuse. 

Section  II.        ---------         215 

Dr.  Haweis — He  misrepresents  the  Lutheran  opinions — And  Calvi- 
nistick Influence — Evidence  of  unfairness. 

Section  III.  228 

Mr.  Overton — Design  of  his  work — His  views  of  Calvinism — Error 
in  regard  to  the  time  referred  to  for  the  sense  of  the  articles — His 
various  sources  of  evidence — Inconsistency  on  the  subject  of  bap- 
tism— Sentiments  on  conversion — Inaccuracy  of  quotation — In- 
stanced in  the  case  of  Dr.  Daubeny — Further  illustrated  in  what 
is  said  of  Erasmus. 

POSTCRIPT 271 

Notice  of  the  Vindicice  Anglicanas  by  Tfr.  Daubeny,  and  his  account- 
ing for  the  mistakes  of  Mr.  Overton. 

GENERAL  APPENDIX. 

1.    Of  Baptismal  Regeneration. 

Intuoduction  ---.....         275 

The  subject  is  related  to  all  the  parts  of  tliis  work — Difficulties — 
They  originate  in  an  erroneous  system. 

Section  I.  Of  the  subject,  as  it  is  in  scripture     -         -         -         282 
Question  stated — Evidence  from  scripture — 1.  Texts  which  apply 
baptism,  to  admission  to  the  Christian  covenant — 2.  Texts,  which 
apply  regeneration  to  it — 3.  Texts,  which  apply  both  baptism  and 
regeneration  to  it. 


CONTENTS.  vii 

Page 
Section  II.  Of  tlie  sense  of  the  whole  church,  until  the  time  of 

Calvin ,         -         -         -         308 

Dr.  Doddridge's  interpretation  of  Tit.   iii.  5 — Apostolick  fathers — 
Justin — Irena!us  and  others  of  the  third  centurj' — Fathers  of  the 
fourth  century — Waldenses   and   Wickliffe — Lutherans — Church 
of  England — Calvin  and  Calvinistick  churches. 

Sf.ction  III.  Of  the  contrariety  between  the  episcopal  church 
and  Calvinistick  churches  ........     333 

Church  of  England — Westminster  coefession — Synod  of  Dort — Tur- 
retine — Witsius — Dr.  Doddridge. 

Section  IV.  Of  the  consequences  of  the  doctrine  -  -  -  35] 
Its  consequences  on  each  of  the  five  points — on  the  question  of  infant 
baptism — on  that  of  a  subsequent  conversion — On  that  of  assurance 
— The  question  of  assurance  stated — As  the  subject  stands  in  the 
episcopal  church — And  in  Calvinistick  churches — Calvin,  Turre- 
tine,  and  Witsius — Scripture — Passages  on  the  other  side — Ac- 
knowledged imperfections  of  the  affirmed  benefit — Calvin  and 
others — Homily  of  salvation — Bad  consequences  of  contrary  doc- 
trine— Animal  sensibility — Rash  confidence  and  groundless. fears — 
Outrageous  crimes — Erroneous  rule  of  ordinary  conduct — False 
security — Infidelity. 

2.  Concerning  the  Treatise  of  J\Ions.  Daill^,  entitled  "  Concerning 
the  Right  Use  of  the  Fathers.'" 
Introduction  ..--....         423 

The  celebrity  of  Mons.  Daill^'s  work — The  object  of  it — Another 
way,  in  which  the  same  might  have  been  accomplished. 

Section  I.  Concerning  the  firsi  book  .....         433 

Mons.  Daill^'s  eleven  reasons  concerning  the  difficulty  of  knowing 
the  sense  of  the  fathers — Limited  extent  of  their  writings — They 
treat  of  matters  different  from  those  of  modern  controversy — For- 
geries under  their  names — Legitimate  writings  have  beencorrupted 
— Hard  to  be  understood — They  sometimes  conceal,  and  sometimes 
speak  what  they  do  not  believe — Not  uniforin — Uncertainty  of  the 
degree  of  importance  attached  to  their  opinions — We  ought  to 
know  the  opinions  of  the  whole  church — Difficulty  of  knowing- 
what  was  received  by  the  whole  church,  and  what  by  a  part  only — 
Impossibility  of  knowing  the  sense  of  the  church,  on  subjects  of 
modem  controversy — Two  objections  anticipated  by  Mons.  Daill^ 
— ^The  subject  applied  by  him  to  episcopacy. 


Tiii  CONTENTS. 

Page 
Section  II.  Concerning  the    second  book  of  Mons.   Daill^'s 
treatise 465 

His  six  reasons  to  invalidate  the  sense  of  the  fathers,  when  known — 
Their  testimonies  not  always  true  and  certain — They  testify  against 
themselves — They  had  no  intention  of  judging-  for  us — They  have 
erred,  in  divers  points  of  religion — And  have  contradicted  one 
another — Both  Roman  catholics  and  protestants  reject  them,  when 
contrary  to  received  tenets. 

Section  III.  Of  the  evil  tendency  of  some  of  Mons.  Daill^'s 
reasonings,  on  some  important  points  -----  485 
Some  of  his  reasons  tend  to  lessen  the  certainty  of  the  standard  of 
scripture — Injury  to  protestantism — In  doctrine — In  discipline — 
And  in  worship — Advantages  given  to  Infidels  and  to  Socinians — 
And  to  Arians — The  influence  of  Mons.  Daill^'s  treatise  supposed 
to  have  been  unfavourable  to  divine  truth. 

CONCLUSION 507 

Mons.  DailM's  commendations  of  the  fathers — These  applied  as  a 
test  to  the  present  subject — Extremes  to  be  avoided. 

APPLICATION  TO  THE  CRISIS  OF  INQUIRY  -  511 
Design  of  the  application — Result  of  the  work,  as  it  respects  predes- 
tination— Redemption — Free-will — Grace — Perseverance— Test 
of  interest — Incipient  justification — Question  of  practical  effect — 
Caution  against  uncharitableness — Reference  to  St.  Austin's  cate- 
chism— Caution  against  metaphysical  subtUties. 


PART  IV. 

A  Comparison  of  the  Controversy  between  the  Caivinists 
and  the  Arminians.,  with  the  Doctrines  of  the  Protest- 
ant Episcopal  Church. 

INTRODUCTION. 

Design — Some  tenets  not  maintained  by  Calvin — Arminianisro 
taught  by  fathers  of  the  fourth  century — Mistakes  of  Dr.  Mo- 
sheim  and  Dr.  Maclain — No  influence  of  Calvin  on  the  institu- 
tions of  the  church  of  England — Influence  of  the  Lutherans- 
Greater  of  the  fathers — An  objection  answered — Difference 
between  Calvin  and  the  English  reformers,  in  respect  to  the 
canon  of  Scripture — Reference  to  lectures  of  Dr.  Lawrence. 

IT  becomes  a  matter  of  no  small  moment  to  ascer- 
tain, in  regard  to  the  two  parties  whose  principles  are  in 
contemplation,  how  far  they  may  respectively  be  sup- 
posed to  have  had  an  effect  on  the  church  with  which 
they  are  to  be  compared,  in  the  construction  of  her 
articles  and  her  liturgy.  This  is  proposed  as  the  ob- 
ject of  the  following  introductory  remarks:  and  the 
first  step  in  the  process  will  be  the  guarding  against  fal- 
lacies, attached  to  the  names  by  which  the  parties  are 
distinguished. 

In  regard  to  the  Caivinists,  it  is  here  supposed  that 
some  of  the  doctrines  usually  passing  under  the  name 
of  Calvinistick  were  not  sustained,  at  least  in  their  sub- 
sequent extent,  by  the  reformer.  This  applies  parti, 
cularly  to  the  doctrines  of  a  federal  headship,  the  impu- 

VOL.  11.  A 


2  Comparison  J  ^c.  with  the 

tation  of  the  sin  of  Adam,  and  in  some  sense  the  final 
perseverance  of  the  saints.  Whether  the  author  be 
correct  or  otherwise  in  this  position,  he  conceives  that 
the  period  to  be  looked  to  for  the  standard  of  Calvin- 
ism, according  to  the  common  use  of  the  word,  is  that 
of  the  synod  of  Dort.  At  the  said  period,  those  doc- 
trines were  deliberately  adopted  and  professed.  It  fol- 
lows, that  even  if  it  could  be  proved,  as  indeed  it  can- 
not, that  Calvin  and  those  of  his  day  who  thought  with 
him,  exercised  an  influence  over  the  deliberations  which 
issued  in  the  ecclesiastical  system  in  question;  still  it 
would  follow,  that  the  system  must  vary  materially 
from  Calvinism,  in  the  age  of  the  controversy  concern- 
ing the  five  points,  and  as  it  continues  to  be  under- 
stood in  the  present  day.  The  articles  of  the  epis- 
copal church,  as  a  system  of  Calvinism,  would  be 
defective  at  the  best. 

When  it  is  alleged,  that  the  doctrines  of  the  same 
church  are  conformable  to  Arminianism,  it  is  not  un- 
common to  hear  the  impossibility  of  this  affirmed,  on 
the  ground,  that  her  principles  had  been  settled  in  their 
present  form,  long  before  Arminius  was  born.  They 
who  write  or  discourse  in  this  way,  proceed  on  the  pre- 
sumption, that  he  was  the  broacher  of  opinions  altoge- 
ther new.  But  this  is  so  far  from  being  fact,  that  even 
in  the  Dutch  church,  of  which  Arminius  was  a  minis- 
ter, there  had  prevailed  a  latitude  of  sentiment  on  the 
questions  here  in  view,  from  the  time  of  the  reforma- 
tion until  the  determination  of  the  controversy,  to  which 
the  writings  of  this  divine  gave  a  beginning.  Even  to 
this  day,  there  remains  an  uncertainty,  whether  the  said 
controversy  would  not  have  ended  in  an  opposite  re- 


Doctrines  of  the  Episcopal  Church.  ^ 

suit  to  that  of  the  decrees  of  Dort,  if  civil  considera- 
tions had  not  become  interwoven  with  those  of  religion, 
by  the  Calvinist  party's  embracing  of  the  cause  of  the. 
stadtholder,  and  their  advocating  of  the  continuance  of 
the  war  with  Spain;  while  a  different  system  of  politics 
was  adopted  by  the  leaders  of  the  republican  party, 
who  had  embraced  the  opinions  of  Arminius;  but  who 
went  down  in  the  political  scale,  under  the  ascendancy 
of  the  prince  of  Orange.  To  perceive  that  the  reU- 
gious  system  of  Arminius  was  not  new,  no  more  will 
be  necessary  than  to  refer  to  the  known  fact,  that  the 
leading  doctrine  of  his  system,  the  grounding  of  pre- 
destination on  prescience,  was  as  explicitly  taught  in 
the  fourth  century  by  Chrysostom,  Nazianzen,  and 
others,  as  since  by  a  leader  in  any  modern  party.  And 
as  to  the  doctrine  of  Christ's  salvation  being  for  all 
men,  it  was  the  current  instruction  of  early  times,  until 
Austin,  in  the  fifth  century,  taught  the  contrary. 

It  has  seemed  expedient,  thus  to  guard  against  mis- 
conceptions, arising  from  the  mere  use  of  names.  On 
proceeding  from  this  to  the  proposed  subject,  the  au- 
thor is  aware  of  the  disadvantage  to  which  he  is  expos* 
ed,  by  so  frequent  and  so  confident  a  repetition  of  the 
position,  that  the  articles  of  the  church  of  England 
were  designed  to  be  Calvinistick;  and  that  if  ways  are 
devised  to  prove  them  susceptible  of  another  sense,  it 
is  by  an  evasion  which  the  framers  could  not  have  fore- 
seen. To  him  who  writes  it  appears  evident,  that  this 
position  was  not  made,  until  times  comparatively  mo- 
dern; and  that  it  was  common  in  earlier  times,  to  cen- 
sure what  was  afterwards  called  Arminianism,  on  the 
ground  of  its  being  contrary  to  the  doctrine  of  the  best 


4  Comparison^  ^c.  with  the 

constituted  churches,  rather  than  on  that  of  its  being 
directly  discountenanced  by  any  express  provision  of 
the  church  of  England  in  particular. 

At  any  rate  it  is  not  to  be  denied,  that,  during  a  con- 
siderable tract  of  past  time,  the  prejudice  has  been  very 
extensively  diffused;  insomuch  that  a  man  of  no  less 
merited  celebrity  than  Dr.  Lawrence  Mosheim,  with- 
out any  bias  to  the  prejudice  from  his  own  ecclesiasti- 
cal system,  has  not  hesitated  to  affirm  (Cent.  16,  sect.  3, 
p.  2),  that  "  when  it  was  proposed,  under  the  reign  of 
Edward  VI.  to  give  a  fixed  and  stable  form  to  the  doc- 
trine and  discipline  of  the  church,  Geneva  was  acknovv- 
ledg;ed  as  a  sister  church;  and  the  theological  system 
there  established  by  Calvin,  was  adopted,  and  rendered 
the  public  rule  of  faith  in  England."  He  goes  on  to 
state,  that  this  was  with  the  exception  of  not  making  a 
change  in  the  episcopal  form  of  government:  a  circum- 
stance which,  it  may  be  thought — be  it  said  with  re- 
spect to  the  memory  of  so  celebrated  a  man — ought  to 
have  prevented  the  hazarding  of  such  an  assertion, 
"without  at  least  the  stating  of  some  authority,  whereby 
the  assertion  was  supposed  to  be  sustained.  It  is  not 
on  the  face  of  the  subject  probable,  that  one  church 
should  be  taken  for  a  model  of  doctrine  by  another 
church,  while  in  point  of  discipline,  the  latter  should 
keep  at  a  distance  from  the  former,  greater  than  had 
been  taken  by  any  protestant  communion.  And  it  is 
not  a  little  remarkable,  that,  however  generalh'^  attentive 
this  historian  is  to  give  his  authorities  in  his  notes,  he 
has  deviated  from  his  usual  practice  in  this  instance. 
Perhaps,  however,  it  will  not  be  unfair  to  adopt  the  opi- 
nion, that  his  omission  has  been  supplied  by  his  learned 


Doctrines  of  the  Episcopal  Church.  5 

annotator,  Dr.  Maclain;  who  in  his  notes,  but  a  few 
pages  after  the  quoted  passage,  states,  in  regard  to 
some  other  particulars  concerning  the  English  church, 
that  his  author  had  taken  his  account  of  them  from  Da- 
niel Neale's  History  of  the  Puritans.  If  Dr.  Mosheim 
relied  on  this  author,  his  partialities  are  so  well  known, 
as  to  render  it  unnecessary  to  apologize  for  appealing 
from  his  authority.  His  palpable  errors  were  pointed 
out,  soon  after  the  publication  of  his  work:  it  was  how- 
ever republished  in  his  life-time,  and  since,  without  a 
revocation  of  the  errors;  although  many  of  them  must 
have  been  perceived. 

But  there  is  further  evidence  of  the  little  care  which 
the  eminent  Lutheran  historian  had  bestowed  on  the 
present  point;  when  he  is  found  acknowledging,  before 
the  end  of  the  section,  that  the  English  could  not  be 
persuaded  to  receive  as  public  and  national  articles  of 
faith,  the  doctrine  that  was  propagated  in  Swisserland, 
in  relation  to  the  divine  decrees.  The  inconsistency  is 
evident.  But  the  annotator,  being  himself  a  Calvinist, 
endeavours  to  do  away  the  force  of  the  sentiment  in  a 
note,  by  alleging  that  Mosheim  was  mistaken;  yet  giv- 
ing no  other  evidence  of  this,  than  a  concession  of  bi- 
shop Burnet,  that  the  17th  article  of  his  church  was 
framed  according  to  St.  Augustine's  doctrine;  "  which 
(says  the  annotator)  scarcely  differs  at  all  from  that  of 
Calvin."  How  far  bishop  Burnet  was  correct  in  his 
opinion,  will  be  considered  in  another  place.  In  the 
present,  it  is  enough  to  the  purpose,  that  so  far  as  the 
allied  opinions  of  Dr.  Mosheim  and  Dr.  Maclain  are 
concerned,  they  find  no  way  of  proving  the  articles  in 
any  respect  taken  from  Calvin,  except  through  the  me- 
dium of  their  being  first  proved  to  have  been  taken 


6  Comparison^  £pV.  with  the 

from  St.  Austin;  which  does  away  every  allegation  con- 
cerning Calvinism  as  such,  and  as  the  public  confession 
of  the  churches  of  Swisserland. 

A  reader  of  Dr.  Mosheim,  in  remarking  such  oppo- 
site sentiments  in  his  history,  might  be  tempted  to 
doubt  which  of  them  was  his  mature  sentiment,  and 
which  the  effect  of  inattention,  were  it  not,  that  this 
point  is  decided  in  that  deliberate  distribution  of  his 
matter,  by  which  he  has  denominated  the  church  of 
England  a  branch  of  the  reformed  church,  as  distin- 
guished from  the  Lutheran.  The  church  of  England 
has  certainly  no  reason  to  complain  of  the  name  so  be- 
stowed on  her,  when  it  is  taken  in  its  general  meaning. 
But  when  designed,  as  it  was  by  the  historian,  to  be 
synonymous  with  Calvinistick,  he  of  course  considers 
this  as  predicable  of  the  same  church. 

If  however  it  should  be  supposed,  that  injury  is 
done  to  the  memory  of  an  eminent  man,  in  the  idea  of 
his  being  capable  of  the  imputed  oversight;  let  there 
be  remarked  a  further  evidence  of  the  like  fault,  aU 
though  in  an  opposite  extreme.  For  whereas  in  one 
place  he  describes  the  church  of  England,  in  the  reign 
of  Edward  VI.  as  adopting  for  her  rule  of  faith  the 
theological  system  of  Calvin;  in  another  place  of  the 
same  section,  he  says  of  the  same  church  under  Charles 
I.  that  she  then  "  publicly  renounced  the  opinion  of 
Calvin,  relating  to  the  divine  decrees."  His  annotator 
justly  remarks — "  It  is  not  accurate  to  say,  that  the 
church  of  England  renounced  publicly,  in  that  reign, 
the  opinions  of  Calvin:"  meaning,  that  whatever  were 
the  sentiments  of  a  great  proportion,  perhaps  the  majo- 
rity, of  her  divines;  there  was  no  authoritative  proceed- 
ing to  this  effect.     But  ought  not  so  learned  a  man, 


Doctrines  of  the  Episcopal  Church.  7 

who,  being  a  native  of  Great  Britain,  must  have  known 
the  same  to  be  true  in  regard  to  any  prior  public  pro- 
ceeding for  the  estabhshment  of  Calvinism,  to  have 
given  a  similar  testimony  against  the  inaccuracy  of  the 
statement  to  the  contrary?  As  to  the  church  of  Eng- 
land's acknowledging  of  a  sister  church  in  Geneva,  it 
is  difficult  to  devise  what  documents  there  can  be,  on 
the  ground  of  which  it  was  affirmed  by  Dr.  Mosheim, 
and  left  uncontradicted  by  Dr.  Maclain,  to  give  any 
support  to  the  position.  It  is  certainly  true  of  the 
church  in  question,  that  when  she  determined  on  re- 
taining the  episcopacy,  as  handed  down  to  her  from  the 
apostles,  it  was  with  a  moderation,  which  made  her  ab- 
stain from  a  denial  of  the  validity  of  the  orders  of  any 
other  church,  farther  than  the  forbidding  to  all  besides 
the  episcopal,  an  admission  to  the  ministry  within  her 
bounds.  And  it  is  evident,  that  she  could  not  have  ac- 
commodated to  the  opinions  of  other  churches  in  this 
particular,  without  a  sacrifice  of  her  own.  Under  these 
circumstances,  the  supposition  that  she  affiliated,  as 
mentioned  by  Dr.  Mosheim,  with  a  church  more  re- 
mote from  her  in  discipline  than  any  other  of  the  conti- 
nental churches  of  the  reformation,  is  utterly  improba- 
ble in  itself,  independently  of  there  being  no  evidence 
of  it  on  record.  If  there  should  be  thought  any  ground 
for  the  allegation,  in  the  correspondence  carried  on  be- 
tween some  of  the  English  reformers  and  the  reformer 
of  Geneva;  there  is  known  a  much  more  extensive 
correspondence  between  the  former  and  the  reforming 
divines  of  the  church,  of  which  Dr.  Mosheim  was  so 
conspicuous  an  ornament.  And  of  the  fact  here  affirm- 
ed, there  will  be  produced  evidence  in  the  proper  place 


8  Comparison^  i^c,  with  the 

In  u'hat  is  to  follow,  there  will  be  endeavours  to 
prove — that  the  prevailing  sentiments  of  Calvin  could 
have  had  no  weight  in  the  construction  of  the  system 
of  the  church  of  England — that  there  is  abundant  evi- 
dence of  influence  from  another  quarter,  meaning  the 
Lutheran  church — but  that  the  English  reformers  look- 
ed beyond  both  these  sources;  and  while  they  took  no 
other  standard  than  the  scriptures,  yet,  in  their  refer- 
ences to  controversy  subsequent  to  the  age  of  Scrip- 
ture, they  had  principally  an  eye  to  what  had  been  trans- 
mitted to  them  from  the  fathers.  Although  in  the 
establishing  of  these  facts,  there  Vill  be  omitted  much 
of  the  evidence,  as  coming  in  properly  under  the  seve- 
ral points;  yet  there  being  also  much  of  a  general  na- 
ture and  connected  with  historic  incidents  and  dates,  it 
is  thought  that  such  may  more  conveniently  be  brought 
within  the  limits  of  this  introduction. 

In  determining  how  far  Calvinism  had  any  effect  on 
the  system  of  the  church  of  England,  much  depends 
on  the  exact  noticing  of  the  dates  of  the  transactions, 
which  have  bearings  on  the  question. 

It  is  well  known,  that  whatever  attachment  had  exist- 
ed in  the  minds  of  Luther  and  other  Lutheran  leaders, 
in  the  beginning  of  the  reformation,  to  some  opinions 
now  considered  as  peculiarly  Calvinistick,  the  said  attach- 
ment had  been  done  away,  when  there  was  delivered  to 
the  emperor,  and  the  diet  at  Augsburg,  in  the  year  1530, 
the  celebrated  confession,  which  continues  to  be  the 
standard  of  the  faith  of  all  the  Lutheran  churches,  to 
the  present  day.  In  that  confession,  the  peculiarities 
alluded  to  are  untouched.  Luther,  indeed,  was  still 
living;  and  it  is  certain,  that  he  never  formally  revoked 
the  opinions  which  he  had  declared,  but  passed  them 


Doctrines  of  the  Episcopal  Church.  9 

by  in  silence.  But  Melancthon,  who,  under  the  eye  of 
Luther,  made  his  own  elegant  pen  the  instrument  of  the 
draft  of  the  confession,  had  before  that  time  explicitly 
declared  the  change  of  sentiment,  in  which  he  lived  and 
died.  So  far  was  this  from  producing  an  alienation  be- 
tween these  two  eminent  persons,  that  Luther  pub- 
licly commended  one  of  Melancthon's  anti-calvini stick 
works;  and  lived  in  friendship  with  him  until  his  own 
decease,  in  1546;  sixteen  years  after  the  confession 
of  Augsburg. 

Calvin  published  the  first  edition  of  his  master  work, 
the  Institutions,  in  the  year  1535.  It  was  then  only  a 
sketch  (as  Bayle  calls  it,  and  as  he  quotes  Beza  calling 
it  Operis  longe  maximi  Rudimentum)  of  the  work 
now  known  by  that  name.  It  v/ent  through  several 
editions;  but  did  not  appear  in  its  present  enlarged 
form,  until  the  year  1558;  when,  as  Bayle  affirms,  it 
became  divided  into  four  books  and  eighty  chapters; 
the  number  of  chapters  in  the  preceding  editions  hav- 
ing been  only  twenty -one.*  The  present  writer  hopes 
it  will  be  no  unreasonable  liberty  to  hazard  the  sus- 
picion, that  in  the  original  sketch,  to  which  he  has  not 
access,  the  doctrines  of  Calvinism  did  not  appear  in  the 
shape  so  offensive  to  Christians  generally,  as  that  in 
which  they  are  seen  in  the  present  editions  of  the  In- 
stitutions. The  reason  of  the  suspicion,  is  the  friendly 
intercourse  that  subsisted  between  the  Lutheran  and 
the  Calvinist  leaders,  until  the  violent  dispute  which 
commenced  at  Stratsburg  in  the  year  1560;  and  which 

*  The  present  statement  is  confirmed  by  the  recently  publish- 
ed translation  of  the  Institutes.  The  translator  says  in  the  pre- 
face, that  the  first  publication  was  no  more  than  an  outline,  after- 
wards several  times  improved  and  enlarged  by  the  author. 

Vol.  II.  B        ^    , 


10  Comparison^  Idc.  with  the 

led  to  the  famous  Lutheran  form  of  concord;  whereby 
a  final  separation  was  produced.  Until  the  last  men- 
tioned date,  the  only  matters  of  controversy  bringing 
the  parties  into  contact,  were  the  questions  concerning 
the  cucharist,  and  the  ubiquity  of  the  person  of  the  Re- 
deemer. Even  in  these  controversies,  the  party  di- 
rectly opposed  to  the  Lutherans  were  the  followers  of 
Zuinglius.  Calvin  came  in  as  a  mediator;  endeavouring, 
much  to  his  honour,  to  effect  a  reconciliation.  In  his 
zeal  for  this  good  object,  he  evidently  came  as  near  as 
he  could  to  the  Lutheran  doctrine  of  "  consubstantia- 
,tion."  And  perhaps  no  disciple  of  Calvin,  of  the  pre- 
sent day,  will  be  offended  by  the  opinion  to  be  here 
given — that  there  is  no  subject  on  which  this  celebrat- 
ed person  has  been  so  little  happy  in  making  himself 
intelligible  to  others,  as  in  some  things  said  by  him  on 
the  subject  here  referred  to.  But  be  this  as  it  may;  the 
appeal  is  here  made — whether  it  be  probable,  consider- 
ing the  temper  of  the  times,  the  characters  of  the  par- 
ties, and  especially  the  ardent  mind  of  Calvin,  that 
there  would  have  continued  so  long  a  peace  between 
them  on  the  points  now  called  Calvinistick;  if  they  had 
been  maintained  by  him,  at  the  time  in  question,  to  be 
of  the  essence  of  Christian  faith;  the  point  of  view  in 
which  he  upheld  them,  for  some  time  previous  to  the 
date  of  the  completion  of  the  institutions. 

His  zeal  in  this  direction,  may  reasonably  be  sup- 
posed to  have  begun  in  the  year  1551;  when  we  find 
him  publicly  opposed  in  church — certainly  in  a  very 
disorderly  manner — by  Jerome  Balsec,  a  physician,  on 
the  subject  here  in  view:  and  it  is  this  attack,  which  is 
said  to  have  set  him  on  his  first  work,  professedly  writ- 
ten on  the  subject  of  predestination.     With  what  zeal 


Doctrines  of  the  Episcopal  Church,  11 

he  afterwards  supported  the  doctrine  in  his  own  sense 
of  the  word,  is  well  known.  But  it  can  hardly  be  sup- 
posed otherwise,  than  that  the  zeal  was  recent,  when  it 
is  considered  that  so  short  a  time  had  passed,  since  his 
labouring  to  reconcile  two  bodies  of  Christians;  one  of 
which,  the  Lutherans,  after  professing  his  doctrine,  or 
something  like  it,  had  at  last  avowed  themselves  of  an- 
other sentiment;  while  the  other  had  declared  off,  from 
the  very  beginning  of  their  taking  a  part  in  the  reforma- 
tion. For  whatever  may  have  been  the  opinions  of 
some  of  the  Zuinglians,  the  sentiment  of  their  leader 
was  as  here  stated.  And  lest  the  assertion  should  be 
thought  rashly  made,  the  fact  shall  be  given  from  Mo- 
sheim;  who,  in  describing  the  changes  made  after  the 
death  of  that  reformer,  says  (Cent.  16,  B.  2,  sect.  3, 
part  3,)  "  The  absolute  decree  of  God  with  respect  to 
the  future  and  everlasting  condition  of  the  human  race, 
which  made  no  part  of  the  theology  of  Zuingle,  was  an 
essential  tenet  in  the  creed  of  Calvin." 

Under  the  recollection  of  the  preceding  dates,  let 
there  be  now  attention  paid  to  those  connected  with  the 
articles  of  the  church  of  England.  These  were  first 
prepared  in  the  summer  of  the  year  1551;  in  the  au- 
tumn of  which,  the  attack  was  made  on  Calvin  by  Je- 
rome Balsec.  After  being  in  the  hands  of  the  bishops, 
they  were  communicated  to  the  king's  council  in  the 
May  of  the  next  year.  In  September  of  the  same, 
they  underwent  their  last  alterations;  and  early  in  1553, 
they  were  ratified  and  published.  Now  let  the  question 
be  asked, — Whether,  independently  on  an  influence  of 
a:nother  sort  to  be  demonstrated,  there  can  be  supposed 
to  have  been  an  influence  on  those  articles,  of  peculiari- 
ties just  then  beginning  to  be  subjects  of  discussion  in 


12  Comparison^  ^c.  with  the 

Geneva?  And  further,  does  there  not  result  from  this 
coincidence  of  dates,  a  confutation  of  an  argument, 
which  has  been  brought  from  correspondencies  of  Cal- 
vin with  the  protector  Somerset  and  with  Cranmer? 
These  cortespondcncies  were  previous  to  the  celebrity 
of  Calvin,  in  the  controversy  concerning  the  doctrines 
now  distinguished  by  his  name.  And  there  do  not  re- 
sult from  them  any  data,  on  which  to  determine,  in 
what  light  he  would  have  been  held  by  the  English  re- 
formers, had  he  shown  himself,  as  was  the  case  after- 
wards, so  very  distant  from  those  with  whom  they  had 
symbolized,  from  a  very  early  period  of  the  reforma- 
tion. 

Here,  the  author  finds  reason  to  return  to  the  justly 
celebrated  Mosheim,  for  a  confirmation  of  the  princi- 
ples to  be  sustained,  relatively  to  the  church  of  Eng- 
land. The  learned  historian,  in  the  section  already 
quoted  from  him,  represents  the  influence  of  Calvin  as 
very  limited,  at  the  rise  of  the  controversy  above  men- 
tioned. Zuinglius  had  been  of  another  mind;  and  al- 
though he  was  deceased,  yet  his  influence  had  not  been 
undermined  by  the  rising  reputation  of  his  rival.  In 
Swisserland,  the  points  in  question  were  debated  with 
the  greatest  warmth;  and  it  was  not  until  the  year  1554, 
that  the  SavIss  could  be  brought  into  union  with  the 
church  of  Geneva.  One  of  the  earliest  monuments  of 
Calvin's  influence  beyond  the  limits  of  Helvetia,  was 
the  conversion  of  the  elector  Palatine  in  1560;  follow- 
ed by  a  change  in  the  profession  of  his  subjects,  achiev- 
ed by  force.  There  is  no  need  to  go  further,  in  relat- 
ing the  progress  of  the  Calvinistick  system.  No  doubt, 
its  influence  became  very  great;  for  which  it  was  in- 
debted, not  a  little,  to  the  popularity  of  its  author,  and 


Doctrines  of  the  Episcopal  Church.  13 

to  the  celebrity  of  the  seminary  in  which  he  presided; 
resorted  to,  as  it  was,  from  ahuost  all  parts  of  Europe, 
for  education.  It  was  during  this  increase  of  public 
favour,  that  the  persecution  ofthe  protestants  f^ok  place 
in  England  in  the  reign  of  queen  Mary.  Of  those  w  ho 
fled  during  that  disaster  to  foreign  countries,  many 
came  home,  with  a  bias  to  the  popular  divinity  of  the 
day;  and  their  zeal  and  their  piety  had  the  effect  of  ren- 
dering it  popular  in  their  own  country. 

The  object  of  these  statements  is  to  show,  how  very 
improbable  it  becomes,  on  the  face  of  Dr.  Mosheim's 
narrative  in  one  place,  that  it  can  be  correct  in  another; 
since  the  former,  in  relating  the  progress  of  Calvinism 
on  the  continent,  makes  the  latter  an  antedating  of  its 
influence  in  England. 

In  aid  of  the  considerations  stated,  there  is  now  soli- 
cited attention  to  the  dates  of  transactions  extraneous 
to  the  different  churches  spoken  of;  but  belonging  to 
the  church  from  which  they  had  all  departed.  The  de- 
crees of  the  council  of  Trent  came  out  at  about  the 
same  time  with  the  articles  of  the  church  of  England; 
so  that,  as  the  good  old  historian  Fuller  remarks, 
"  truth  and  falsehood  started  both  together."  Now, 
whoever  shall  examine  the  decrees  and  the  proceedings 
of  that  council  will  perceive,  that  Calvin  could  not  have 
been  known  to  them  as  an  eminently  influential  person. 
It  was  their  practice,  to  connect  with  the  decrees  of 
each  session,  some  censures  on  what  they  thought  the 
opposing  errors:  and  the  same  are  diflfusively  treated  of 
by  the  speakers,  in  the  preparatory  debates  of  what  they 
called  the  congregations;  which  were  very  like  to  what 
are  called  committees  of  the  whole  house,  in  modern  le- 
gislation. In  those  debates,  we  find  mucli,mention  made 


14  Comparison,  ^c.  with  the 

of  Luther,  and  of  Lutlieranism;  but  none  of  Calvin  or  of 
Calvinism:  which  is  a  strong  proof,  that  both  of  these 
were  in  the  infancy  of  their  reputation.  The  remark 
applies  especially  to  the  decrees  passed  by  the  council, 
in  the  sixth  session,  on  the  subject  of  justification. 
Father  Paul  expressly  says,*  that  in  censuring  error 
relative  to  predestination — "  in  the  books  of  Luther, 
in  the  Augustan  confession,  and  in  the  apologies  and 
colloquies,  there  was  nothing  found  that  deserved  cen- 
sure,  but  much  in  the  writings  of  the  Zuinglians." 
From  the  offensive  tenets  of  certain  Zuinglians,  as  re- 
corded by  father  Paul,  it  would  seem,  that  they  had 
wandered  far  from  the  opinions  of  him,  from  whose 
name  they  had  been  called;  and  who  is  affirmed  to  have 
entertained  very  different  sentiments  from  such  as  are 
ascribed  to  these  his  followers.  But  why  need  they 
have  had  recourse  to  the  writings  of  some  unnamed 
Zuinglians,  instead  of  resorting  to  the  Institutions  of 
Calvin;  a  work  unquestionably  of  celebrity,  from  the 
date  of  the  publication  of  it  in  1535;  which,  indeed, 
must  have  been  the  effect  of  the  eloquent  dedication  to 
the  king  of  France,  if  there  had  been  no  other  merit  to 
recommend  it.  Let  it  be  recollected,  that  the  proceed- 
ing referred  to  in  the  council  of  Trent,  was  in  the  year 
1546.  Is  not  this  strongly  presumptive  of  the  correct- 
ness of  the  suspicion  intimated,  of  material  additions 
relative  to  the  present  subject,  when  the  work  was  con- 
fessedly enlarged  in  1558?  At  any  rate,  the  silence  of 
the  council  shows  the  little  notice  at  that  time  drawn  to 
Calvin,  on  the  subject  on  which,  more  than  on  any 
other,  he  became  famous  afterwards. 

The  author  is  the  more  inclined  to  the  belief  of  this, 
on  finding  from  Bayle,  that  Calvin  published  his  first 
*  Page  197. 


Doctrines  of  the  Episcopal  Church.  15 

edition  in  haste,  on  account  of  a  public  slander  laid  by 
the  court  of  France  on  the  French  protestants,  that  they 
held  tenets  inimical  to  magistracy.  And  it  further  ap- 
pears from  the  same  biographer,  that  the  making  of  ma- 
terial alterations  in  successive  editions,  was  a  charge 
brought  against  Calvin  while  he  lived.  Bayle  says,  that 
among  the  calumnies  or  rather  gross  insults  of  Balsec 
against  Calvin,  this  was  one.  Now  Bayle  must  be  good 
authority,  to  the  points  for  which  he  is  cited.  He  was 
born  and  educated  among  the  Calvinists;  and  returned 
to  them,  after  having  been  for  some  time  a  Roman 
Catholic.  If  he  had  finally  any  religion,  it  was  that  of 
Calvinism.  To  the  memory  of  Calvin  he  is  evidently 
very  favourable;  not  only  vindicating  it  from  slander, 
but  being  very  lenient  to  his  faults;  and  not  even  touch- 
ing on  the  part  he  took  in  the  burning  of  Servetus; 
which  was  surely  important  enough  to  have  found  a 
place,  in  a  professed  narrative  of  the  life  of  the  re- 
former. 

From  these  evidences  of  there  having  been  no  influ- 
ence of  Calvin,  or  of  his  system,  on  the  matter  which 
is  the  subject;  let  there  be  a  transition  to  an  influence 
coming  from  another  quarter;  of  which  there  is  here 
conceived  to  be  abundant  evidence. 

It  is  well  known,  that  in  the  very  infancy  of  the  re- 
formation in  Germany,  an  intercourse  took  place  be- 
tween those  concerned  in  it,  and  archbishop  Cranmer, 
who  had  the  principal  hand  in  framing  the  system  of 
the  church  of  England.  His  acquaintance  with  the 
leading  Lutheran  divines,  began  at  tlie  early  period  of 
his  being  sent  to  the  continent  by  Henry  VHI.  on  the 
business  of  his  divorce:  and  even  the  archbishop's  mar- 
rying of  a  niece  of  one  of  those  divines,  may  be  thought 


16  Comparison^  EsV.  with  the 

to  favour  the  idea  of  a  tie  of  connexion,  drawn  close 
between  them.     So  early  as  in  the  year  1535,   there 
took  place    a   correspondence    between   Cranmer  and 
Melancthon;  unquestionably  the  second,  if  not  the  first, 
as  he  is  thought  by  some,  on  the  list  of  Lutheran  di- 
vines.     Evidences  of  this  correspondence  remain,  in 
the  published  letters  of  the  last  named  excellent  man; 
in  one  of  which  he  thus  opens  his  mind  to  the  arch- 
bishop, on  the  subject  of  predesiinarian  disputations; 
which,  however,   before  that  time,  had  been  discarded 
from  among  the   Lutherans — "  Too  dreadful,   in  the 
beginning,  were  the  disputations  concerning  fate,  and 
they  were  an  injury  to  discipline."     Now  it  is  very  re- 
markable, that,  during  the  whole  time  in  which  the  ar- 
ticles of  the  church  of  England  were  under  considera- 
tion, the  divinity  chair  in  the  university  of  Cambridge 
was  kept  vacant,  with  the  hope  of  its  being  filled  by  Me- 
lancthon; who  had  received  from  the  government  press- 
ing invitations  to  it.     It  appears  further,  that  during  the 
expectation  of  the  success  of  the  application,  the  good 
bishop  Latimer,  the  apostle  of  the   English  as  some 
have  called  him,  took   notice  of  it  in  a  sermon  before 
the  king,  wishing  success  to  the  design;  and  recom- 
mending a  suitable  pecuniary  provision  for  the  expect- 
ed visitant.*     And  yet  this  is  the  church,  and  this  is 
the  bishop,  who  have  been  since  described,  as  meditat- 

*  What  bishop  Latimer  said  in  his  sermon  before  the  king  is 
as  follows — "  I  heard  say  that  master  Melancthon,  that  great  clerk, 
should  come  hither.  I  would  wish  him  and  such  as  he  is,  to  have 
two  hundred  pound  a  year.  The  king  should  never  want  it  in  his 
coffers  at  the  year's  end."  Latimer's  Sermons,  p.  47.  It  is  not  to  be 
supposed,  that  Melancthon's  utter  contrariety  to  every  thing  since 
called  Calvinism,  could  have  been  a  secret  to  the  bishop  twenty 
years  after  the  unequivocal  dismission  of  it  at  Augsburg. 


Doctrines  of  the  Episcopal  Church.  17 

ing  the  establishment  of  Calvinism;  at  the  very  time 
when  they  were  endeavouring  to  avail  themselves  of  the 
talents  of  the  man,  who  had  been  more  successful  than 
any  other  man,  in  suppressing  what  at  least  bore  a  strong 
likeness  of  Calvinism — although  not  carried  quite  so 
far — in  all  the  churches  to  which  his  influence  extended. 

This  representation  of  the  subject  is  further  confirm- 
ed by  the  circumstance,  that  some  whole  articles  of  the 
church  of  England,  and  parts  of  others,  were  literally 
transcribed  from  the  Augustan  Confession;  and  from 
that  of  Wirtemburg,  another  Lutheran  performance, 
drawn  up  under  the  superintendence  of  Melancthon. 
It  is  not  probable,  that  one  church  should  take  even  her 
language  from  another,  with  which  she  did  not  consi- 
der herself  as  affiliated  in  doctrine;  since  she  might  have 
expressed  in  her  own  words  the  truths  in  common  with 
them.  What  evidence  of  this  sort  can  be  produced  of 
a  participation  obtaining  with  any  church,  under  the  in- 
fluence of  Calvin?  Far  from  it,  there  was  an  article  in 
the  reign  of  Edward,  although  afterwards  left  out  under 
Elizabeth,  comprehending  a  position  against  which 
Calvin  had  set  his  face  with  all  the  ardour  of  his  cha- 
racter. It  was  that  of  the  descent  of  Christ  into  the 
place  of  the  damned:  to  which  there  was  applied  in  the 
article,  the  much  disputed  passage  in  1  Pet.  iii.  19. 

While  from  the  facts  which  have  been  recited,  it  is 
here  inferred,  that  in  framing  the  articles  of  the  church 
of  England,  an  eye  was  carefully  kept  on  institutions 
of  an  early  date,  in  the  Lutheran  churches;  the  author 
of  this  work  has  his  mind  impressed  by  the  convic- 
tion, that  the  framers  looked  much  further  back  than  to 
either  Luther  or  Calvin;  principally,  indeed,  to  the  holy 
scriptures;  but  in  addition  to  these,  and  with  a  refer- 

Vol.  II.  .      c 


18  #        Comparison,  Is'c.  with  the 

dice  to  questions  vvliich  had  arisen  concerning  the  sense 
of  scripture,  to  the  fathers  who  lived  some  time  before, 
and  to  those  who  lived  some  time  after  the  council  of 
Nice.  When  the  author  states  the  church  as  looking 
back  for  human  opinion,  no  further  than  to  the  times 
mentioned;  it  is  not  as  supposing,  that  she  did  not  mea- 
sure her  esteem  for  such  opinion  in  some  proportion 
to  the  nearness  of  it  to  the  age  of  the  apostles;  but  be- 
cause, according  to  his  ideas,  the  ages  still  earlier  had 
little  or  nothing  to  the  most  of  the  points,  which  are 
handled  in  the  present  work. 

As  the  author  had  occasion  to  complain  of  Dr.  Mo- 
sheim,  and  of  his  translator;  soJie  further  takes  the  like 
liberty  again  with  the  latter;  on  the  account  of  his  not  hav- 
ing given  accurately  (in  the  section  already  referred  to) 
the  sense  of  bishop  Burnet  concerning  the  framing  of 
the  17th  article  of  the  church  of  England.  Bishop 
Burnet  had  said — "  It  is  not  to  be  denied,  but  that  the 
article  seems  to  be  framed  according  to  St.  Austin's 
doctrine."  And  he  goes  on  to  apply  this  seeming  to 
the  point  at  issue  between  the  Supralapsarians  and  the 
Sublapsarians.  But  Dr.  Maclain  makes  the  bishop 
speak  more  positively;  and,  what  is  more  important, 
without  specifying  the  point  to  which  the  remark  had 
been  directed,  the  matter  at  issue  between  the  two  par- 
ties mentioned.  Again;  whereas  Dr.  Maclain  speaks 
of  the  doctrine  being  expressed  with  a  latitude,  "  that 
renders  it  susceptible  of  a  mitigated  interpretation;" 
the  bishop,  whose  sense  it  was  here  professed  to  give, 
declares  his  opinion  as  follows — "  That  in  which  the 
whole  difficulty  lies  is  not  defined."  It  is  true,  the 
bishop  adds,  as  Dr.  Maclain  in  substance  repeats — "  It 
is  very  probable,  that  those  who  penned  the  article 


Doctrines  of  the  Episcopal  Church.  19 

thought  the  decree  was  absolute."  And  the  former 
further  adds,  in  effect,  that  this  not  being  specified,  the 
subscriber  to  the  article  is  not  bound  by  it. 

Bishop  Burnet  has  another  remarkable  passage  on  the 
present  subject,  in  his  exposition  of  the  17th  article; 
where  he  says,  "  In  England  the  first  reformers  were 
generally  in  the  Sublapsarian  hypothesis;  but  Perkins 
and  others  have  asserted  the  Supralapsarian  way." 
This  has  been  brought  forward  by  sundry  Calvin- 
ists,  as  a  confirmation  of  their  opinion;  but  if  the  pas- 
sage be  examined,  there  will  appear  little  reason  to  lay 
stress  on  it.  There  is  strong  appearance,  that  the  bi- 
shop, in  this  sentence,  had  principally  within  his  view, 
the  divines  of  the  reign  of  Elizabeth;  blending  them 
with  the  first  reformers;  and  then,  accommodating  his 
decision,  to  what  he  thought  the  general  description  of 
them.  This  is  to  suppose  of  a  very  eminent  man,  that 
in  the  present  instance,  he  expressed  himself  without 
due  precision.  But  it  must  be  charged  on  him,  let  the 
interpretation  be  what  it  may.  It  would  seem  from  the 
expressions  used,  as  if  Perkins  were  considered  in  them, 
as  one  of  the  first  reformers:  whereas,  he  was  not  born, 
until  after  they  had  suffered  at  the  stake.  Again,  with 
what  propriety  can  the  first  reformers  be  mentioned, 
in  connexion  with  the  dispute  between  the  Supralapsa- 
rians  and  the  Sublapsarians?  These  were  party  names, 
invented  after  the  age  of  the  reformers.  The  origin  of 
the  distinction  was  in  the  low  countries.  There  it  kin- 
dled a  great  flame;  which  was  not  extinguished,  until 
the  parties  united  in  hostility  against  the  Arminians. 
Bishop  Burnet  has  confessed,  that  the  point  of  differ- 
ence between  these  and  both  the  former  is  not  defined 
in  the  articles;  and  to  justify  the  assertion  that  the  first 


20  Comparison,  ^c.  with  the 

reformers  held  what  they  hesitated  to  estabhsh,  it  ought 
not  to  be  taken  even  from  so  eminent  a  man  as  bishop 
BuiiRt;  without  at  least  some  evidence  of  the  fact,  to 
be  put  in  the  balance  against  the  apparent  evidence  to 
the  contrary,  which  may  be  exhibited  from  ecclesiasti- 
cal institutions. 

The  present  writer  would  not  willingly  expose  him- 
self to  the  charge  of  arrogance:  and  he  hopes  he  has  a 
still  greater  dread  of  there  being  any  workings  of  that 
passion  in  his  mind.  But  having  committed  himself  in 
an  enterprise  calling  for  a  candid  expression  of  his  opi- 
nion, he  declares  it  to  be,  that,  even  among  those  who 
are  Anti-calvinists,  the  supposition  of  the  Calvinism  of 
the  reformers  of  the  church  of  England  is  very  often 
taken  for  granted,  without  evidence  of  the  fact.  Doubt- 
less, much  matter  has  been  produced  from  bishop 
Poinet's  catechism,  sanctioned  by  authority,  and  from 
writings  of  individuals  of  the  day,  to  prove  the  holding 
of  a  predestination:  but  whether  the  decree  were  found- 
ed or  were  not  founded  on  the  point  since  at  issue  be- 
tween the  Calvinists  and  the  Arminians,  has  not  been 
decided  by  such  of  the  testimonies  as  have  come  within 
the  author's  knowledge.  If  then  there  be  a  deficiency 
of  materials  for  judging  on  the  point — as  the  bishop 
himself  implies — why  should  it  be  said  with  him  in 
another  place,  that  the  compilers  of  the  articles  were 
probabh'Sublapsarians?  And  why  should  not  the  scale  of 
probability  be  turned  the  other  way,  in  consideration  of 
their  intimate  alliance  with  the  Lutherans?  And  indeed 
it  would  seem  a  very  extraordinary  latitude  of  expres- 
sion, to  be  found  in  a  church  professedly  Calvinistick; 
when  almost  any  Calvinist,  whether  of  past  or  of  present 


Doctrines  of  the  Episcopal  Church.  21 

times,  if  satisfied  that  the  latitude  has  been  allowed, 
would  consider  it  as  a  sacrifice  of  gospel  truth. 

But  it  appears  to  the  writer  of  this,  that  the  who^i 
matter  may  be  satisfactorily  exphiined,  if  there  be  a 
looking  back,  with  the  bishop,  to  St.  Austin's  doctrine; 
and  if,  in  connexion  with  it,  the  retrospect  be  extended 
to  the  doctrine  maintained  in  the  Greek  church,  both 
before  and  after  the  time  of  Austin;  and  in  the  Latiii 
church  also  before  his  time,  ?nd  until  his  great  ascenden- 
cy made  a  change.  Whoever  will  examine  the  passages, 
pertinent  to  the  present  subject  in  the  works  of  Chry- 
sostom,  Nazianzen  and  Jerome,  will  perceive,  that  they 
represent  the  divine  decree,  as  founded  on  foreknow- 
ledge. Now  it  is  here  supposed,  that  a  zealous  Armi- 
nian,  in  framing  the  articles,  needed  not  have  done  any 
more,  than  to  found  it  on  the  opinions  of  the  authors 
who  have  been  named;  on  the  contrary,  that  a  zealous 
Calvinist,  engaged  in  the  same  work,  would  have  found 
nothing  to  his  mind  more  fitted  for  him  than  the  princi- 
ples of  Austin;  but  further,  that  the  reformers  of  the 
church  of  England,  having  othtr  matters  more  at  heart, 
and  there  having  been  little  or  no  public  discussion  of 
the  subjects  in  their  country,  framed  the  17th  article  in 
such  a  manner,  as  to  embrace  the  sentiments  as  well  of 
Austin,  as  of  Chrysostom  and  the  others  named. 
Doubtless,  they  knew  what  relation  their  institutions 
bore  to  the  controversies  existing  on  the  continent. 
Perhaps  there  were  shades  of  a  variety  of  opinion 
among  themselves.  At  any  rate  they  must  have  known 
of  the  prevalence  of  it  to  a  degree,  among  the  clergy 
and  the  people.  But,  a-s  is  here  conceived,  they  adopt- 
ed that  temperate  medium,  which  they  judged  to  be  a 


22  Comparison^  ^c.  with  t/ie 

sufficient  security  of  the  truth,  without  bringing  insecu- 
rity to  Christian  charity  and  peace. 

The  present  writer  is  aware  of  a  prejudice  entertain- 
ed by  many,  against  what  is  here  said  of  the  opinions  of 
the  English  reformers,   in  the  supposition,  that  their 
principal  guide  on  the   subjects  in  question,  was  St. 
Austin:  and  this  idea  seems  sanctioned  by  the  respecta- 
ble opinion  of  bishop  Burnet.    But  neither  the  bishop, 
nor  any  one  else   has  given  direct   evidence  to  this 
point;  and  as  to  presumptive  evidence,  it  is  entirely  the 
other  way.    Although  Austin  is  mentioned  respectfully 
in  the  articles,  so  likewise  are  Chrysostom  and  Jerome; 
whose  works  are  so  different  from  his,  in  the  matter  of 
predestination.    In  the  preface  to  the  first  edition  of 
Cranmer's  Bible,  given  by  Strype,  in  his  Appendix  to 
the  memorials  of  the  Life  of  the  Archbishop,  there  are 
two  long  extracts,  one  from  Chrysostom  and  the  other 
from  Nazianzen,  in  commendation  of  the  reading  of  the 
Scriptures.    Would  Calvin  have  paid  such  respect  to 
these  men,  especially  the  former,  whom  he  censures  as 
to  matters  involved  in  the  essence  of  the  Calvinistick 
system?  It  cannot  be  supposed.  Both  these  fathers,  are 
mentioned  with  honour  in  the  homilies:  and  in  the  first 
of  these  compositions,  Chrysostom  is  characterized  by 
the  titles,  "  The  great  clerk  and  godly  preacher."  Why 
should  it  be  thought,  that  the  opinions  of  these  men 
were  less  attended  to  than  those  of  Austin?  If  the  argu- 
ment be  in  favour  of  the  latter,  from  the  institutions 
which  are  the  result,  it  is  considerable:  But  this  is  the 
very  matter  in  question.    When  these  things  are  con- 
sidered, there  seems  something  wanting  besides  the 
mere  affirmation  of  any  man,  however  eminent,  to  prove 


Doctrines  of  the  Episcopal  Church.  23 

that  Austin  was  the  father  principally  consulted  in 
framing  the  thirty-nine  articles. 

There  has  not  been  overlooked  the  objection,  which 
will  be  made  to  the  representation  here  given — that  on 
the  ground  of  the  correctness  of  it,  there  has  not  been 
obtained  by  the  articles  the  object  professed  in  the  pre- 
amble to  them;  the  avoiding  of  diversity  of  opinion. 
Doubtless  this  is  true;  if,  by  those  expressions,  there  is 
to  be  understood  every  shade  of  difference;  involving 
the  presumption,  that  the  framers  aimed  at  the  accom- 
plishment of  an  object,  which  in  no  state  of  society  has 
been  attained  to.  But  perhaps,  to  those  whose  preju- 
dice is  here  contemplated,  there  may  be  a  more  ac- 
ceptable answer  in  the  words  of  the  Calvinistick  his- 
torian. Fuller,* — "  These  holy  men  (the  framers  of 
the  articles)  did  prudently  pre-discover,  that  differences 
of  judgment  would  unavoidably  happen  in  the  church; 
and  were  loth  to  un-church  any  and  drive  them  off  from 
an  eucharistical  communion,  for  such  petty  differences; 
which  made  them  pen  the  articles  in  comprehensive 
words;  to  take  in  all  who,  differing  in  branches,  meet  in 
the  root  of  the  same  religion." 

This  testimony  of  Fuller  is  introduced  by  him,  after 
his  having  stated,  under  the  reign  of  Elizabeth,  the  ar- 
ticle concerning  Christ's  going  down  into  hell,  to  preach 
to  the  spirits  there.  But  although  this  gave  occasion  to 
the  remark  quoted;  yet,  in  what  Fuller  immediately 
subjoins,  it  may  be  perceived,  that  the  principle  of  it 
was  designed  to  be  more  extensive.  "  Indeed  most  of 
them"  (who  prepared  the  articles  under  Elizabeth) 
"had  formerly  been  sufferers  themselves;  and  cannot 
be  said  in  compiling  these  articles — an  acceptable  ser- 

*  Pa^e  72. 


24  Comparison ^  Ofr.  with  the 

vice  no  doubt — to  offer  to  God  what  cost  them  nothing; 
some  having  paid  imprisonment,  others  exile,  all  losses 
in  tlieir  estates,  for  this  their  experimental  knowledge  in 
rclisrion:  which  made  them  the  more  merciful  and  ten- 

o 

dcr  in  stating  these  points;  seeing  such  who  themselves 
have  been  most  patient  in  bearing,  w  ill  be  the  most  piti- 
ful in  burthening  the  consciences  of  others." 

What  the  historian  says,  applies  rather  to  the  revisers 
and  ihe  re-ordainers  of  the  articles,  than  to  the  original 
composers;  although  this  is  the  word  used  by  him. 
The  argument  in  favour  of  a  reasonable  latitude,  applies 
alike  to  both  cases:  and  that  he  must  have  so  consider- 
ed it,  applying  it  also  to  the  articles  generally,  appears 
from  his  remark,  introductory  to  the  passages  cited. 
For  he  introduces  them  by  saying — "  Some  have  un- 
justly taxed  the  composers  for  too  much  favour  ex- 
tended in  their  large  expressions,  clean  through  the 
contexture  of  these  articles;  which  should  have  tied 
men's  consciences  up  closer,  in  more  strict  and  particu- 
larizing propositions:  which,  indeed,  proceeded  from 
their  commendable  mod^ration." 

The  preceding  testimony  is  the  more  worthy  of  no- 
tice, from  its  being  given  by  an  avowed  advocate  of  the 
opinions  called  Calvinistick.  This  he  sufficiently  makes 
known;  wliere,  speaking  of  the  Lambeth  articles,  he 
says — "  As  medals  of  gold  and  silver,  though  they  will 
not  pass  in  payment  for  current  coin,  yet  will  they  go 
with  goldsmiths  for  as  much  as  they  are  in  weight;  so, 
though  these  articles  want  authentic  reputation  to  pass 
for  provincial  acts,  as  lacking  sufficient  authority,  yet 
will  they  be  readily  received  of  orthodox  Christians,  for 
as  far  as  their  own  purity  bears  conformity  to  God's 
word." 


Doctrines  of  the  Episcopal  Church,  25 

It  is  difficult  to  account  for  the  different  effects  which 
the  same  argument  produces  on  different  minds.  But 
under  the  recollection  of  this  diversity,  the  author  takes 
occasion  to  mention,  that  he  lays  great  stress  on  the 
grounds  on  which  the  church  of  England  and  Calvin 
respectively,  rest  the  authority  of  holy  scripture:  for 
that  the  said  church,  in  framing  her  articles,  should  take 
this  reformer  for  her  guide  on  predestination  and  its 
knidred  points;  and  yet  run  so  wide  of  him  as  to  the 
source  from  which  alone  light  is  to  be  gathered  con- 
cerning these  matters  and  all  others,  seems  altogether 
improbable.  She  rests  the  authority  of  the  books  al- 
leged to  l)e  scripture,  on  the  testimony  of  the  church; 
affirming,  in  her  20th  article,  that  this  body  is  "  a  wit- 
ness and  a  keeper  of  holy  writ:"  And  she  has  not,  in  any 
of  her  institutions,  given  a  hint  of  any  other  ground,  on 
which  we  are  to  believe  one  book  or  another  to  have 
been  given  by  inspiration.  Had  she  conceived  of  any 
other  test,  it  was  of  too  great  consequence  to  have  been 
omitted.  The  church  of  Rome  rests  the  same  matter, 
not  on  the  testimony  merely,  but  on  the  decisive  autho- 
rity of  the  church.  But  perhaps  the  sense  of  these  two 
churches  cannot  be  better  distinguished,  than  in  the  fol- 
lowing statements  from  bishop  Burnet,  in  his  exposition 
of  the  20th  article. 

"  The  church's  being  called  the  witness  of  Holy 
Writ,  is  not  to  be  resolved  into  any  judgment  that  they 
pass  upon  it,  as  a  body  of  men  that  have  authority  to 
judge  and  give  sentence,  so  that  the  canonicalness  or 
uncanonicalness  of  any  book  shall  depend  upon  their 
.  testimony:  but  is  resolved  into  this,  thats  uch  succes- 
sions and  numbers  of  men,  whether  of  the  laity  or  cler- 
gy, have  in  a  course  of  many  ages  had  these  books  pre- 

VoL.  n.  j> 


26  Comparison^  &?<:.  with  the 

served  and  read  among  them;  so  that  it  was  impossible 
to  corrupt  that,  upon  which  so  many  men  had  their  eyes, 
in  all  the  countries  and  ages  of  Christendom.  The 
church  of  Rome  is  guilty  of  a  manifest  circle  in  this 
matter.  For  they  say  they  believe  the  scriptures  on  the 
authority  of  the  church:  and  they  do  again  believe  the 
authority  of  the  church,  because  of  the  testimony  of 
scripture  concerning  it." 

The  very  different  light  from  both  of  these,  in  which 
Calvin  views  the  subject,  appears  in  the  7th  Chap,  of 
his  1st  Book;  in  which  he  first  finds  fault  with  the  tenet 
above  ascribed  to  the  Roman  church;  and  then  estab- 
lishes his  own  test  of  the  divine  authority  of  the  sacred 
books,  resting  it  on  the  testimony  of  the  spirit,  without 
noticing  as  maintained  either  by  himself  or  by  others, 
the  foregoing  position  of  the  church  of  England.     His 
sense  is  as  follows,  sect.  4. — "  Because  religion,  with 
profane  men,  is  seen  to  stand  only  in  opinion;  lest  they 
should  believe  foolishly  or  lightly,  they  desire  and  de- 
mand to  be  proved  to  them  by  reason,  that  Moses  and 
the  prophets  spoke  with  divine  authority.     But  I  an- 
swer, that  the  testimony  of  the  spirit  is  better  than  any 
reason.     For  as  God  alone  is  a  suflicient  witness  of  him- 
self in  his  word;  so  likewise,  the  word  will  not  find  faith 
in  the  hearts  of  men,  before  it  is  signed  to  them  by  the 
inward  testimony  of  the  spirit."     The  sentiment  is  am- 
plified in  the  same  and   in  the  succeeding  sections.*' 
That  it  was  designed  to  apply  to  the  several  books,  is 
evident;  in  Calvin's  premising  of  his  doctrine  with  no- 
ticing the  inquiry  made  among  other  inquiries  of  the 
same  kind,  who  shall  determine  that  this  or  the  other 
book  is  to  be  received?  So  that  the  solution  is  given 
partly  in  answer  to  this  question. 


Doctrines  of  the  Episcopal  Church.  27 

The  very  test  of  authority  here  started,  is  adopted  both 
in  the  Belgic  confession  and  in  that  of  Westminster; 
but  in  no  document  of  the  Lutherans,  so  far  as  is  here 
known.  Indeed  that  they  must  have  been  strangers  to 
it,  may  be  inferred  from  their  not  having  been  censured 
for  such  an  innovation  by  the  council  of  Trent,  in  their 
decrees  of  the  4th  session,  relative  to  the  holy  scrip- 
tures. Besides,  it  was  of  too  important  a  nature,  not 
to  have  found  a  place,  if  held,  in  the  Augustan  confes- 
sion; where  it  is  not.  The  result  of  the  whole  is,  that 
Calvin's  being  so  diverse  from  the  church  of  England, 
in  this  important  particular,  is  a  proof  that  he  was  not 
considered  by  her  as  a  guide  on  any  other  subject. 

With  the  view  already  opened,  of  an  argument  from 
incidents  and  dates,  it  may  be  to  the  point  to  notice  the 
great  respect  paid  in  the  reign  of  Edward,  to  the  para- 
phrase of  the  gospel  by  Erasmus.  In  the  very  begin- 
ning of  that  reign,  there  was  a  royal  injunction,  for  the 
placing  of  a  copy  of  it  in  every  church  throughout  the 
realm;  that,  as  the  injunctions  express  it,  "  the  people 
may  read  therein."  And  there  was  another  injunction, 
that  the  whole  paraphrase  of  Erasmus  should  be  in  the 
hands  of  all  the  clergy  below  bachelors  in  divinity; 
the  said  clergy  to  be  examined  therein  by  the  bishops. 
Now  although  it  has  been  said,  with  some  appearance 
of  reason,  that  Erasmus  laid  the  egg  of  the  reformation, 
which  Luther  hatched;  yet,  on  the  subjects  of  grace, 
free  will,  and  the  like,  it  is  well  known  that  the  former 
did  not  go  to  the  lengths  of  the  latter;  and  much  less 
to  those  of  Calvin.  Is  it  then  to  be  supposed,  that  the 
English  reformers,  calvinistically  inclined  as  some  re- 
present them  to  have  been,  would  have  paid  so  extraor- 
dinary an  honour  to  a  work,  which  must  have  been  ex- 


28  Comparison^  l^c.  with  the 

pected  and  is  actually  found  to  abound  with  sentiments, 
in  direct  contrariety  to  those  designed  to  be  the  founda- 
tion of  the  fabric,  which  they  were  themselves  prepar- 
ing? To  show  further  the  extravagance  of  the  suppo- 
sition, it  is  here  proposed  to  exhibit  from  the  paraphrase 
of  Erasmus,  under  each  of  the  five  points,  his  expla- 
nations of  some  of  the  texts  in  controversy  between  the 
Calvinists  and  the  Arminians.  It  ought,  however,  to 
be  remembered,  that,  as  the  order  of  the  English  coun- 
cil respected  only  the  paraphrase  of  the  gospel,*  the 
reference  will  be  to  that  portion  of  holy  writ  only; 
whatever  advantage  might  be  derived,  by  taking  what 
relates  to  passages  in  the  Acts  and  in  the  Epistles.  The 
citations  from  Erasmus  will  be,  as  they  are  found  in  the 
translation  of  Nicholas  Udal,  dedicated  to  king  Ed- 
ward, in  whose  reign  it  was  edited. 

The  author  is  aware,  that  his  reasoning  has  been, 
hitherto,  only  from  attendant  circumstances;  and  he  is 
free  to  confess,  that,  however  strong  he  reckons  those 
which  have  been  stated,  they  ought  to  be  considered  as 
fallacious,  if  they  shovild  lead  to  senses  contradicted  by 
clear  and  express  provisions.  He  therefore  passes  to 
the  points  of  controversy  in  their  order;  with  a  con- 
viction of  mind,  that,  under  every  one  of  them,  much 
additional  evidence  will  result  from  the  plain  letter  of 
the  institutions  of  the  church. 

But  before  he  proceeds,  he  takes  occasion  to  mention 
a  work  lately  edited  in  England,  by  Richard  Lawrence, 
D.  D.;  being  eight  sermons  delivered  at  the  Bampton 

*  Collier  speaks  as  if  it  was  of  the  whole  New  Testament:  but 
Fuller,  and  bishop  Sparrow  in  his  Collections,  profess  to  give  the 
injunctions  at  large.  In  these,  the  order  is  confined  to  Erasmus' 
paraphi'ase  of  the  gospels. 


Doctrines  of  the  Episcopal  Church.  29 

Lecture,  with  ample  notes  attached  to  them.  It  is  here 
conceived  to  be  a  work  of  great  merit,  and  is  mention- 
ed as  suchi  partly  because  other  readers  may  be  there- 
by induced  to  gather  from  it,  as  the  author  of  this  has 
done,  much  information  on  the  subject;  and  also,  be- 
cause of  the  use  which  will  be  made  of  the  notes,  in 
what  is  to  follow.  They  contain  extracts  from  literary 
works,  not  accessible  by  the  present  writer,  and  per- 
haps not  to  be  had  in  the  United  States:  to  which  notes, 
accordingly,  there  will  be  a  reference,  where  it  may  be 
deemed  pertinent  to  the  present  purpose.  Dr.  Law- 
rence complains,  that  the  articles  of  the  church  of  Eng- 
land are  commonly  judged  of  by  a  comparison  with 
modern  controversy:  and  he  argues,  with  evident  pro- 
priety, that  there  should  be  taken  into  view  the  scholas- 
tic distinctions  in  use  at  the  time,  and  the  errors  intend- 
ed to  be  contradicted.  How  happily  Dr.  Lawrence  has 
applied  this  position  to  the  explanation  of  the  articles, 
can  be  known  to  those  only,  who  shall  have  perused 
his  sermons  and  the  attendant  notes. 


I.  OF  PREDESTINATIOIS. 

Seventeenth  article — No  notice  of  Reprobation — Nor  of  the  hinge 
on  which  the  controversy  turns — Indefiniteness  of  expression — 
Cautions — Paraphrase  of  Erasmus — Calvinistick  churches — 
Calvinistick  Divines — Sense  of  the  same,  as  to  evidence  of 
Election. 

IT  is  here  hoped,  that  if,  under  this  and  the  other 
points,  nothing  were  said  in  the  way  of  declaration, 
that  the  present  part  of  the  work  is  not  considered  as 
adding  evidence  to  the  truth  of  the  principles  sustained 
through  the  whole  of  it;  the  same  would  be  presumed. 
Neither  the  church  of  England,  nor  her  offspring,  the 
episcopal  church  in  these  states,  is  here  wished  to  re- 
ceive support  and  perpetuity  any  further  than  as  they 
are  agreeable  to  scripture.  Nevertheless,  in  a  work 
not  expected  to  be  read  beyond  the  bounds  of  the 
church  the  last  mentioned;  and  which,  although  per- 
haps not  likely  to  be  read  by  many  within  those  bounds, 
is  yet  intended  for  their  service;  there  has  been  thought 
a  propriety  in  showing,  that  the  theory  is  consistent 
with  their  system. 

The  order  intended  under  this,  and  under  every  other 
of  the  five  points,  is,  first  to  state  the  institutions  ap- 
plying to  it;  delivering,  at  the  same  time,  what  occurs 
as  the  natural  interpretation:  and  then  to  sustain  this, 
by  showing  the  material  differences  existing  between 


Comparison^  ^c.  31 

the  institutions  in  question,  and  the  positions  of  Cal- 
vinistick  churches,  and  Calvinistick  divines  of  name. 

The  prominent  decision  of  the  church  on  the  present 
point,  is  in  her  seventeenth  article,  as  follows: 

"  Predestination  to  life  is  the  everlasting  purpose  of 
God,  whereby  (before  the  foundations  of  the  world 
were  laid)  he  hath  constantly  decreed  by  his  counsel, 
secret  to  us,  to  deliver  from  curse  and  damnation,  those 
whom  he  hath  chosen  in  Christ  out  of  mankind,  and 
to  bring  them  by  Christ  to  everlasting  salvation,  as 
vessels  made  to  honour.  Wherefore  they,  which  be 
endued  with  so  excellent  a  benefit  of  God,  lie  called 
according  to  God's  purpose  by  his  spirit  working  in 
due  season:  they  through  grace  obey  the  calling:  they 
be  justified  freely:  they  be  made  sons  of  God  by  adop- 
tion: they  be  made  like  the  image  of  his  only  begotten 
Son  Jesus  Christ:  they  walk  religiously  in  good  works; 
and  at  length,  by  God's  mercy,  they  attain  to  everlast- 
ing felicity. 

"  As  the  godly  consideration  of  predestination,  and 
our  election  in  Christ,  is  full  of  sweet,  pleasant,  and 
unspeakable  comfort  to  godly  persons,  and  such  as  feel 
in  themselves  the  working  of  the  spirit  of  Christ,  mor- 
tifying the  works  of  the  flesh  and  their  earthly  mem- 
bers, and  drawing  up  their  mind  to  high  and  heavenly 
things,  as  well  because  it  doth  greatly  establish  and 
confirm  their  faith  of  eternal  salvation,  to  be  enjoyed 
through  Christ,  as  because  it  doth  fervently  kindle  their 
love  towards  God:  so,  for  curious  and  carnal  persons, 
lacking  the  spirit  of  Christ,  to  have  continually  before 
their  eyes  the  sentence  of  God's  predestination,  is  a 
most  dangerous  downfall,  whereby  the  devil  doth  thrust 


32  Comparison^  ^c.  with  the 

them  either  into  desperation,  or  into  wretchlessness  of 
most  unclean  living,  no  less  perilous  than  desperation. 

"  Furthermore,  we  must  receive  God's  promises  in 
such  wise  as  they  be  generally  set  forth  to  us  in  holy 
scripture:  and  in  our  doings,  that  will  of  God  is  to  be 
followed,  which  we  have  expressly  declared  to  us  in  the 
word  of  God." 

The  episcopal  church  in  these  states  has  not,  in  any 
other  of  her  institutions,  made  use  of  the  terms  ex- 
pressive of  there  being  a  predestination  or  an  election. 
The  church  of  England,  however,  from  whose  princi- 
ples this  church  has  never  intended  to  depart,  makes  use 
of  the  term  "  elect"  in  three  places:  in  her  catechism, 
in  which  the  person  examined,  in  declaring  his  faith  in 
the  Holy  Ghost,  adds — "  who  sanctifieth  me,  and  all  the 
elect  people  of  God:"  and  the  burial  service,  in  which 
she  has  inserted  the  petition — "  beseeching  thee,  shortly 
to  accomplish  the  number  of  thine  elect,  and  to  hasten 
thy  kingdom" — and  in  the  collect  for  All  Saints  day — 
"  who  hast  knit  together  thine  elect  in  one  communion 
and  fellowship,  in  the  mystical  body  of  thy  Son."  As 
the  episcopal  church  in  these  states  retains  the  article, 
but  drops  the  recited  word  from  two  of  the  places,  it 
is  probable  that  she  has  been  influenced  to  this,  by  con- 
siderations wide  of  the  present  subject.  The  first 
clause  is  an  exercise  principally  intended  for  a  time  of 
life,  very  ill  suited  to  questions  of  speculative  theology. 
The  second  came  in  connexion  with  a  special  reference 
to  the  person  deceased;  which  it  was  thought  expe- 
dient to  omit.  The  third,  has  an  evident  reference  to 
a  visible  communion. 

But  to  take  up  the  article:  the  first  thing  observable 
in  it,  is  its  silence  on  the  subject  of  reprobation.   This 


Doctrines  of  the  Episcopal  Church,  33 

is  very  unlike  to  Calvin,  who  said — "  It  is  to  be  preach- 
ed, that  they  who  have  ears  to  hear  may  hear;"  and  to 
Calvinistick  churches,  as  will  be  seen  in  the  proper  place. 
This  very  circumstance,  indeed,  would  have  been  so 
singular  in  a  church  contemplating  the  profession  of 
Calvinism,  that  there  arises  a  strong  presumption  of  no 
such  matter  having  been  intended;  and  at  the  same 
lime  a  demonstration,  that,  if  intended,  it  was  but  in 
part  carried  into  effect.  Perhaps  it  would  be  more 
correct  to  say,  not  carried  into  effect  in  any  degree:  for 
since,  according  to  Calvinism,  the  very  source  of  pre- 
destination is  in  an  illustration  of  the  Divine  sovereign- 
ty, election  and  reprobation  are  alike  essential  to  the 
scheme. 

But  in  the  next  place,  and  what  may  be  mentioned 
as  deserving  especial  notice,  is  the  entire  silence  of  the 
article,  as  to  the  hinge  on  which  the  controversy  turns. 
Let  it  be  remembered,  that  at  Dort,  the  Calvinists  and 
the  Arminians  agreed  in  acknowledging  a  predestina- 
tion. But  said  the  Arminians,  the  predestinating  de- 
cree is  founded  on  faith  and  works  foreseen.  No,  said 
the  Calvinists,  it  is  to  illustrate  the  sovereignty  of  God, 
independently  on  any  such  foresight.  Will  any  one 
affirm,  that  this  is  a  question  decided  by  the  article? 
Surely,  nothing  like  it  appears.  It  is  true,  the  article 
was  framed  long  before  the  days  of  the  Synod  of  Dort. 
But  was  it  necessary  that  Arminius,  or  that  his  succes- 
sor Episcopius  should  have  been  born,  in  order  to  bring 
into  notice  the  connexion  above  referred  to,  of  pre- 
science and  predestination?  The  sentiment  was  preva- 
lent amsrng  the  fathers  of  the  fourth  century;  and  also 
is  to  be  seen  in  several  works  of  fathers,  who  lived  be- 
fore that  age.     The  English  reformers,  indeed,  have 

Vol.  II.  E 


34  Comparison,  bV.  with  the 

not  noticed  sucli  a  connexion  in  the  article.  Their  doing 
so,  would  have  been  an  exclusion  of  the  adherents  of 
Austin:  and  this,  as  was  before  conceded,  was  far  from 
their  design.  As  little  was  there  within  it,  to  follow 
Austin  in  such  a  manner,  as  to  exclude  all  who  should 
hold  with  the  church  generally  before  him;  and  with 
the  Greek  church  ever  after  him.  This  is  the  knot  of 
which  bishop  Burnet  justly  remarks,  that  the  whole  dif- 
ficulty lies  in  it;  and  that,  in  the  article,  it  is  not  defined. 
So  far  as  falls  within  the  compass  of  the  present  wri- 
ter's reading,  they  who  allege  that  the  church  unties 
this  knot,  do  not  attempt  to  prove  it  in  any  other  way 
than  by  showing,  that  tlie  framers  of  the  article  were 
Calvinists;  and  that  therefore,  they  must  have  intended 
it  in  the  extent  of  the  Calvinistick  sense.  It  is  an  ob- 
ject of  the  present  dicussion,  to  deny  what  is  thus  af- 
firmed for  fact,  as  to  the  opinions  of  the  compilers. 
But  were  it  ever  so  conspicuous,  it  would  not  follow, 
that  they  framed  their  institutions  so  rigorously,  as  to 
exclude  a  Chrysostom  or  a  Nazianzen,  if  they  had  been 
their  cotemporaries,  from  their  communion. 

What  still  adds  to  the  weight  of  the  indefiniteness  of 
the  expressions  in  the  article — and  this  is  the  third  par- 
ticular to  be  noticed — is  the  collective  complexion  of  the 
terms,  by  which  the  elect  are  designated.  "  Those" 
(says  the  article)  "  whom  he  hath  chosen  in  Christ  out 
of  mankind."  It  is  true,  that  generals  include  par- 
ticulars; and  yet,  much  may  depend  on  the  order  in 
which  they  are  introduced.  Accordingly  when  the  ar- 
ticle, instead  of  specifying  individual  election,  speaks 
of  the  election  of  a  body;  it  leaves  to  the  rt  ider  the 
liberty  of  the  interpretation,  that  God,  having  accom- 
modated the  whole  proceeding  to  the  corporate  charac- 
ter, chose  the  individual,  because  of  his  falling  within 


Doctrines  of  the  Episcopal  Church.  35 

the  descriptive  properties  of  it.  Calvin  carefully  avoid- 
ed all  such  indefiniteness  of  expression.  In  his  defini- 
tion of  predestination*  he  makes  the  decree  of  God  to 
be  concerning  every  man.f  Not  so  Melancthon,  as 
quoted  by  Dr.  Lawrence,  from  the  "  Loci  Theologici." 
He  makes  the  same  decree  to  respect  a  churchj  chosen 
among  the  human  race.^  How  consonant  is  this  to  the 
matter  contended  for  in  the  introduction,  of  there  being 
in  the  view  of  the  reformers,  not  the  Calvinistick  sys- 
tem, but  the  Lutheran!  especially  if  this  should  be  found 
favoured  by  what  is  to  follow. 

Accordingly,  there  is  here  mentioned  the  fourth  re- 
markable particular;  which  is,  that  the  elect  are  said  to 
be  "  called,  according  to  God's  purpose,  by  his  spirit 
working  in  due  season."  The  Latin  liturgy  has  it 
"  in  a  favourable  season: "§§  which  seems  to  refer  to  the 
party's  favourable  state  of  mind  for  the  work.||  There 
can  hardly  be  a  sentiment  more  Anti-calvinistick  than 
this.  But  as  it  relates  to  a  subject  more  properly  be- 
longing to  another  place,  it  will  be  sufficient  in  this,  to 
have  shown  the  force  of  the  expression. 

Then  there  come  the  cautions;  on  which  much  has 
been  said,  to  prove  that  the  compilers  believed  more 
than  they  thought  it  necessary  to  express.  And  here 
we  are  again  met  by  the  translator  and  annotator  of  Mo- 
sheim;  who  affirms1[  of  these  cautions — "  They  inti- 
mate that  Calvinism  was  what  it  (the  article)  was  meant 
to  establish."  The  very  contrary  appears  evident^to 
the  present  writer,  on  the  face  of  them. 

*  B.  3,  cb.  1,  sec.  5.  \  Ecclesiam. 

t  De  quoque  homine.  §  In  genere  humano. 

§§  Opportune  tempore. 

II  This  remark  is  Dr.  Lawrence's.     At  least,  it  is  not  here  re- 
collected to  have  been  met  with  in  any  other  writer. 
1  Ibid. 


36  Comparison^  Qfc.  xvith  the 

Previously  to  the  first  caution,  and  in  the  same  sen- 
tence, there  is  stated  the  proper  improvement  of  the 
doctrine;  which  ou gilt  therefore  to  aid  in  the  interpreta- 
tion of  the  caution.     The  abuse  of  this,  is  what  the 
improvement  was  intended  to  prevent.     *'  As  the  godly 
consideration    of  predestination,    and   our   election  in 
Christ,  is  full  of  sweet,  pleasant,  and  unspeakable  com- 
fort to  godly  persons,  and  such  as  feel  in  themselves  the 
working  of  the  spirit  of  Christ,  mortifying  the  works 
of  the  flesh  and  their  earthly  members,  and  drawing  up 
their  mind  to  liigh  and  heavenly  things;  as  well  because 
it  doth  greatly  establish  and  confirm  their  faith  of  eter- 
nal salvation,  to  be  enjoyed  through  Christ,  as  because 
it  doth  fervently  kindle  their  love  towards  God."     Per- 
haps there  is  not  in  all  the  institutions  of  the  episcopal 
church,  or  of  any  other  church,  any  thing  more  alien 
than  the  preceding  sentence,  from  the  spirit  of  the  Cal- 
vinistick  system.    So  far  as  the  inquiries  of  the  present 
writer  have  extended,  this  has  uniformly  treated  of  the 
knowledge  of  the  individual,  concerning  his  being  with- 
in the  bounds  of  grace,  as  a  matter  of  immediate  com- 
munication to  him  from  the  source  of  truth.  *     The  ar- 
ticle refers   to  the   same  important  subject;   but  consi- 
ders satisfaction  on  it  as  to  be  obtained  no  otherwise, 
than  through  the  medium  of  the  consciousness  of  the 
working  of  the  spirit  of  Christ;  evidenced  in  "  morti- 
fying the  works  of  the  flesh,  and  drawing  up  the  mind  to 
high  and  heavenly  things."     This  is  the  only  use  of  the 

*  It  is  common  to  combine  with  this  source  of  satisfaction,  an 
attention  to  the  party's  heart  and  conduct;  and  a  conformity  of 
these  with  the  requisitions  of  the  law  of  God.  Still,  the  other  is 
considtrcd  as  a  distinct  and  independent  medium  of  knowledge  on 
the  subject. 


Doctrines  of  the  Episcopal  Church.  37 

subject  of  election,  which  the  article  contemplates. 
And  doubtless  to  those  who  so  use,  and  while  they  con- 
tinue so  to  use  it,  there  cannot  but  be  unspeakable  com- 
fort in  thinking  on  the  steadiness  of  the  Divine  deter- 
mination, terminating  in  the  state  of  glory  to  which  such 
an  use  will  lead. 

Then  comes  the  caution,  against  the  danger  attendir.it 
on  curious  and  carnal  persons.  The  very  term  "  cu- 
rious," throws  a  degree  of  censure  on  the  carrying  of 
the  disquisition  further  than  the  article  has  expressed. 
Nevertheless,  to  be  exposed  to  the  threatened  danger, 
the  persons  must  be  not  curious  only,  but  carnal  also; 
which  may  be  descriptive  of  any  thing,  in  contrariety 
to  a  truly  religious  spirit.  The  danger  to  such  persons, 
is  licentiousness  on  the  one  hand,  or  desperation  on  the 
other.  Is  there  any  danger  to  be  apprehended  from  the 
truths  of  God  as  declared  in  scripture?  Or,  when  the 
compilers  were  putting  an  end  to  the  shameful  policy 
of  locking  up  the  scriptures  from  the  people  in  an  un- 
known tongue,  did  they  open  them  for  the  perusal  of 
the  godly  only?  Or,  if  the  ungodly  might  profitably 
peruse  all  other  parts  of  scripture,  was  it  intimated  to 
them,  that  they  must  carefully  pass  over  all  the  passages, 
in  which  the  great  truth  of  God's  predestination  had 
been  declared,  lest  they  should  be  tempted  either  to 
despair  or  to  presumption?  Nothing  like  any  part  of  this, 
can  reasonably  be  supposed.  But  it  was  considered 
that  a  vain  curiosity,  pushing  inquiry  beyond  what 
scripture  had  revealed  and  what  the  article  had  defined, 
and,  combining  with  curiosity  a  vicious  state  of  mind, 
might  either  tempt  a  person  to  abandon  himself  to  li- 
centious living,  under  a  persuasion  that  he  is  neverthe- 
less of  the  number  of  the  elect ;  or  else,  perceiving  the 


38  Comparison^  Id'c.  with  the 

inconsistency  of  this,  yet  still  conscious  of  the  dominion 
of  sinful  appetite,  might  conclude,  that  he  is  not  of  the 
number  of  those  to  whom  the  offer  of  salvation  has 
been  made;  and  therefore  abandon  himself  to  despair. 

That  this  was  the  sense  in  which  the  caution  was  con- 
templated by  the  compilers,  receives  confirmation  from 
its  being  found  conformable  to  the  language  of  Luther, 
as  cited  by  Dr.  Lawrence*  from  the  6th  volume  of  the 
reformer's  works.  He  writes  thus:  "  Concerning  God 
unknown,  that  is  not  revealed  and  laid  open  by  the  word, 
to  know  any  thing  of  what  he  is,  what  he  does,  what  he 
wills,  does  not  belong  to  me.  But  this  belongs  to  me — 
to  know  what  he  has  taught,  what  he  has  promised, 
what  he  has  threatened.  When  you  intensely  meditate 
on  these  things,  you  find  God.  Yea,  he  himself  gathers 
you  into  his  bosom;  from  which,  if  you  fall,  that  is,  if 
you  presume  to  know  any  thing  beyond  those  things 
which  are  revealed  in  the  word,  you  rush  into  the  abysses 
of  hell.  Rightly,  therefore,  a  certain  hermit  gave  the 
following  admonition: — If  you  see,  said  he,  a  young 
monk  ascend  to  heaven  and  already,  as  it  were,  put  one 
foot  in  heaven,  draw  it  immediately  away:  but  if  he  put 
both  feet  there,  he  will  seem  to  be  not  in  heaven,  but  in 
hell.  This  saymg  gives  no  other  admonition  than  that 
we  should  moderate  our  curiosity,  and  remain  within 
certain  limits  prescribed  by  God.  For  it  is  not  in  the 
clouds,  but  on  the  earth,  that  he  would  have  us  tread." 
Again:  ''  pernicious  and  pestilent  is  the  inquiry  concern- 
ing the  '  wherefore;'  and  it  brings  certain  destruction; 
especially  when  we  ascend  higher  and  are  desirous  of 
philosophising  concerning  predestination."     Is  it  not 

*  Page  385. 


Doctrines  of  the  Episcopal  Church.  ^9 

here  evident,  that  the  investigation  forbidden,  is  that 
which  travels  beyond  the  limits  of  the  word?  And  is 
not  this  the  very  matter  discouraged  by  the  church,  un- 
der the  intimation  of  its  being  dangerous  to  curious  and 
carnal  minds?  But  the  predestination  involved  in  these 
documents,  must  be  quite  different  from  that  compre- 
hended in  the  institutions  of  Calvin;  which  is  declared 
to  be  founded  on  many  passages  of  scripture.  Neither 
Calvin  nor  those  who  think  with  him,  so  far  as  the  pre- 
sent writer  is  informed,  are  apprehensive  of  the  said 
extreme  of  predestinarian  speculation;  except  in  the 
particular,  of  applying  it  to  the  determining  on  the  con- 
dition of  this  or  of  the  other  man.  Against  such  a 
practice,  they  give  cautions:  but  it  must  be  evident  to 
all,  that  in  the  great  field  of  speculation  opened  by  the 
subject,  there  is  a  range  forbidden  by  the  passage  quoted 
from  Luther,  which  may  be  wantoned  in  without  a 
stumbling  on  the  difficulty  forbidden  by  Calvin. 

The  next  caution  is — "  Furthermore,  we  must  re- 
ceive God's  promises,  in  such  wise  as  they  be  generally 
set  forth  to  us  in  holy  scripture."  Now  let  it  be  noted 
in  the  first  place,  that  the  article  is  far  from  affirming,  in 
opposition  to  the  promises  of  God,  a  divine  determina- 
tion rendering  them  ineffectual  to  some.  The  most  ex- 
pressed by  a  reference  to  these  points  is,  that  if  some 
believe  them,  no  practical  consequences  are  to  follow. 
But  the  truth  of  the  case  is  here  conceived  to  be — and 
evidence  of  it  will  be  produced  hereafter — that  however 
some  modern  Calvinists  may  have  made  such  distinc- 
tions, they  are  not  only  no  part  of  the  original  system 
of  Calvinism,  but  in  fact  inconsistent  with  it.  i\lthough 
this  is  to  be  more  fully  treated  of,  yet  the  author, 
aware  that  the  proposition  will  seem  singular  to  many, 


40  Comparison,  ^c.  with  the 

simply  rests  it  on  the  authority  of  tlieir  leader,  Calvin. 
This  celebrated  person  was  far  from  allowing  of  there 
being  promises  to  any  other  than  the  elect;  which  yet, 
according  to  the  current  meaning  of  words,  abound  in 
scripture  under  the  forms  of  invitation.  He  states  the 
objection  made  to  his  doctrine,  that  it  interferes  with 
the  divine  promises.  But  what  says  he  in  answer?  Does 
he  affirm  that  we  must  believe  the  doctrine,  yet  obey  the 
promise?  Nothing  like  it:  he  denies  that  there  are  any 
promises  to  the  reprobate;  while,  in  the  contemplation 
of  the  article,  the  promises  must  have  been  indefinite. 
What  Calvin  says,  is  as  follows.  After  stating  the  ob- 
jection, that  there  is  an  inconsistency  between  the  pro- 
mises and  the  supposed  decree  of  rei)robation,  he  pro- 
ceeds tlms — *"  This  is  far  from  being  a  just  conclusion. 
For  if  we  turn  our  attention  to  the  effect  of  the  promises 
of  salvation;  we  shall  find  that  their  universality  is  not 
at  all  inconsistent  with  the  predestination  of  the  repro- 
bate.  We  know  the  promises  to  be  effectual  to  us,  only 
when  we  receive  them  by  faith."  We  know  of  many 
conditional  promises  in  scripture;  such  as,  "  Him  that 
cometh  to  me  I  will  in  no  wise  cast  out;"t  and  in  the 
Old  Testament,  "  When  the  wicked  man  turneth  away 
from  his  wickedness  that  he  hath  committed,  and  doeth 
that  which  is  lawful  and  r\,i;ht,  he  shall  save  his  soul 
alive; "J  and  many  other  places,  the  obvious  senses  of 
which  will  hardly  be  denied.  If  the  meaning  of  Calvin  be 
rightly  understood,  it  is,  that  although  the  declarations  of 
the  divine  word  arc  to  be  preached  in  general  terms — 
for  which  he  specially  pro^•ides — vet,  in  the  character  of 
promise,  they  do  not  apply,  until  faiih  ascertain  the  par- 
ty to  be  of  the  number  of  the  elect.    But,  says  the  arti- 

*  Book  3,  ch.  24j  sect.   17.  \  Eicek.  xviii.  27. 

t  John  vi.  37. 


Doctrines  of  the  Episcopal  Church,  41 

cle,  the  promises  are  to  be  taken  as  found  in  scripture: 
which  evidently  does  not  make  any  such  distinction,  as 
that  of  Calvin.  In  the  former,  there  are  conditional  pro- 
mises to  the  wicked.  Soon  after  the  above  quotation 
from  Calvin,  he  has  a  passage  well  worthy  of  remark. 
He  again  introduces  the  objectors,  arguing  against  the 
absurdity  of  supposing  a  double  will  in  the  Deity. 
Does  he  defend  the  said  doctrine  of  a  double  will,  in 
any  sense  which  can  give  it  a  place  in  theology?  Not  at 
all.  His  answer  is — "  This"  (meaning  the  notion  of  a 
double  will)  *^  I  grant  them,  provided  it  be  rightly  ex- 
plained. But  why  do  they  not  consider  the  numerous 
passages,  where,  by  the  assumption  of  human  affec- 
tions, God  condescends  beneath  his  own  majesty?" 
According  to  Calvin's  plan  of  interpretation,  there  was 
evidently  no  universal  declaration  of  a  favourable  will, 
except  in  metaphor.  But  the  article  must  surely  have 
contemplated  a  will,  made  known  explicitly. 

The  remaining  caution  in  the  article  is — "  And  in 
our  doings,  that  will  of  God  is  to  be  followed,  which  we 
have  expressly  declared  unto  us  in  the  word  of  God." 
Must  not  every  one  perceive,  that  if  there  be  a  secret 
and  a  revealed  will  of  God;  and  if  the  latter  be  declared 
in  scripture;  the  other  is  to  be  gathered  from  an  extra- 
neous source?  But  is  such  a  distinction  a  natural  growth 
from  Calvinism;  which  holds,  that  the  will  of  God  to 
save  a  determinate  number  and  to  damn  another  deter- 
minate number,  is  explicitly  declared  in  the  scriptures? 
Accordingly,  whoever  shall  examine  Calvin's  explana- 
tions of  texts  of  scripture,  usually  interpreted  of  a  re- 
demption wrought  for  all,  will  find,  that  he  denies  their 
carrying  of  any  such  senses.  The  real  meaning  of  the 
caution,  may  be  easier  explained  from  the  Lutheran 

Vol.  H.  f 


42  Comparison,  ^c.  with  the 

than  from  the  Calvinistic  quarter.  Luther,  in  his  last 
work  of  importance — his  Commentary  on  Genesis — 
apologizes  for  what  he  had  formerly  written  concerning 
predestination.  The  passage  here  in  view,  has  been  al- 
ready referred  to  in  Dr.  Lawrence;  and  is  as  follows — 
"  I  wrote,  among  other  matters,  that  all  things  are  ab- 
solute and  necessary;  but  at  the  same  time  I  added, 
that  God  is  to  be  viewed  as  revealed."  And  again- - 
"  You  who  hear  me  will  remember  my  having  taught, 
that  there  is  to  be  no  inquiry  after  the  predestination  of 
an  hidden  God;  but  there  is  to  be  an  acquiescence  in 
those  things  which  are  revealed  by  vocation,  and  by  the 
ministry  of  the  word." 

Dr.  Lawrence  gives  many  like  passages  from  Luther. 
The  sentiments  running  through  them  all,  tend  to  throw 
light  on  the  caution  in  the  article;  showing  it  to  be,  not 
a  Calvinistick  caution  in  reference  to  a  scriptural  predes- 
tination; but  a  Lutheran  caution,  against  men's  per- 
plexing themselves  with  the  speculations  of  fatalism. 

Exactly  in  agreement  with  this  of  Luther,  is  what 
was  before  quoted  from  his  friend  Melancthon,  concern- 
ing the  stoical  disputations  agitated  in  their  communion 
in  the  beginning.  Here  seems  the  clue  to  the  caution. 
By  the  revealed  will  in  the  article,  there  is  meant  scrip- 
ture;  in  contradistinction,  not  from  other  parts  of  itself, 
but  from  a  will  suggested  by  philosophical  speculation. 
And  the  article  shows  the  force  of  this  train  of  thinking, 
where  it  says — "  by  his  counsel  secret  to  us."  How 
can  it  be  called  secret,  if  it  be  declared  in  revelation, 
that  there  is  such  a  counsel?  For  let  it  be  still  noticed, 
that  a  body  of  a  certain  description,  and  not  individuals 
as  such,  are  mentioned  as  the  objects  of  the  decree: 
which  precludes  the  idea,  that  the  secrecy  of  the  coun- 


Doctrines  of  the  Episcopal  Church.  43 

sel  respects  the  knowledge  of  who  are  individually  the 
objects  of  it.  No:  the  existence  of  any  such  counsel  is 
unrevealed;  but  it  was  thought  to  result,  by  reasonings 
a  priori,  from  the  attributes  of  God.  It  is  remarkable 
that  in  the  homilies,  there  is  nothing  said  of  predestina- 
tion, as  on  other  points  of  Christian  doctrine,  which 
those  discourses  were  designed  to  amplify.  Here  is 
strong  evidence  of  the  broad  foundation  on  which  the 
reformers  chose  to  leave  the  points  in  question. 

It  was  intimated  in  the  introduction,  that  there  should 
be  given,  under  the  respective  points,  from  the  para- 
phrase of  Erasmus  on  the  Gospels,  some  texts  with  his 
explanations;  which  are  on  a  quite  different  plan  from 
that  of  all  Calvinistick  writers.  This,  considering  the 
prominent  station  given  to  his  work  by  the  English  re- 
formers, was  considered  as  their  paraphrase;  so  far  as 
essential  doctrine  can  be  thought  concerned. 

Matthew  xiii.  13,  14,  15.  "  Therefore  speak  I  to 
them  in  parables,"  &:c.  Paraphrase:  "  For  this  cause,  I 
speake  to  them  in  darke  parables;  because  they  wyll 
heare  the  manifest  truth,  eyther  with  no  profit,  or  els  to 
theyr  own  hurte.  For  it  cummeth  to  passe,  through 
thevr  frowardnesse,  that  whereas  they  have  eyes  and  see 
manifest  tokens;  yet,  being  blynded  with  envye,  they 
see  not  that  which  they  see.  And  whereas  they  have 
ears  and  heare  the  trueth,  that  cannot  be  confuted;  yet 
they  heare,  as  though  they  do  not  understande  it. 
Trucly  the  saying  of  Esai  is  fulfylled  in  these  menne," 
[then  follows  the  quotation  of  the  evangelist  from  the 
prophet  Isaiah,]  "  truely  these  menne  therefore  be  un- 
fortunate, but  not  to  be  pitied,  though  they  be  verey 
miserable,  which  wittyngly  and  willyngly  seke  their 


44  Comparison^  ^c.  with  the 

own  confusion  and  desolation,  and  rejecte  theyre  health 
and  salvation." 

Matthew  xi.  25.  "I  thank  thee,  O  Father,"  &c.  Para- 
phrase: "  I  thank  thee,  O  Father,  which  art  the  Lorde  of 
heaven  and  yearth,  and  by  whose  wisdome  all  thynges 
be  governed,  because  thou  haste  hydden  this  heavenly 
philosophic  from  them  that  be  high  mynded  and  puffed 
up  with  ])ryde,  through  an  opinion  of  their  owne  worldly 
wisdome  and  policie;  and  hast  opened  it  to  the  lyttle  ones 
and  to  the  meke,  and  to  such  as  after  the  worlde's  judge- 
mente  are  reputed  but  foolcs.  Truely,  so  it  is  Father, 
for  so  it  hath  seemed  best  unto  thy  goodnesse,  to  teache 
that  thou  art  not  pleased  with  the  stoute  and  such  as 
trust  unto  theyr  ownc  justice  and  wysdome;  and  that 
they  be  great  with  thee  for  the  simplicitie  of  faythe, 
whom  the  worlde  taketh  for  fooles  andabjectes." 

John  xiii.  18.  "1  speak  not  of  you  all:  I  know  whom 
I  have  chosen,"  &c.  Paraphrase:  "  In  dede  I  have 
chosen  you  all  to  the  honourable  roumth  and  office  of 
apostles;  but  all  of  you  shall  not  answer  to  the  wordiy- 
ness  of  this  office." 

John  XV.  16.  "  Ye  have  not  chosen  me,  but  I  have 
chosen  you,"  &c.*  Paraphrase:  "  In  case  ye  were  of  the 
worlde,  if  ye  loved  worldly  thinges  and  taught  according 
to  worldly  desyres,  then  the  worlde  would  know  you 
and  love  you  as  his  own.  But  because  ye  foUowe  not  the 
waies  of  the  fleshe,  but  of  the  Spirite,  and  covete  not 
worldly  goodes,  but  heavenly,  therefore  the  worlde 
hateth  you;  not  that  ye  deserve  it,  but  for  that  ye  be 
unlike  to  the  same,  which  is  evil  and  wicked.  In  times 

*  This  is  the  only  text  produced  by  Turretine  on  the  question 
of  prescience,  as  the  foundation  of  predestination,  and  against  th« 
principle. 


Doctrines  of  the  Episcopal  Church  4i.^ 

past,  when  ye  thought  perfect  righteousness  to  consist 
m  the  grosse  ceremonies  of  Moses'  lawe  and  setting 
your  mindes  on  transitorie  thinges,  the  worlde  did 
then  well  like  you.  But  after  I  had  once  called  you 
from  this  secte  to  the  evangelical  and  heavenly  doctrine, 
and  graffed  you  in  me  as  branches  in  the  stocke,  the 
worlde  began  to  hate  you,  and  that  only  because  ye  be 
mine." 

Luke  X.  20.  "  Notwithstanding,  in  this  rejoice  not," 
&c.  Paraphrase:  "  And  yet  it  is  not  expedient  for  you 
to  glorie  or  to  vaunte  yourselfs  concerning  any  such 
thing,  because  spiritcs  are  subject  to  you;  for  these 
thinges  shall  be  dooen  also  by  evill  and  wicked  menne. 
But  rejoice  ye  in  this  thing,  that  your  names  are  alreadie 
written  in  heaven.  For  thither  shall  your  meeknesse 
and  lowlinesse,  thither  shall  your  simplicitie  bring  you; 
from  whence  Lucifer,  through  his  pryde  and  haughti- 
ness of  mind,  fell:  if  ye  shall  still  persiste  and  continue 
in  this  your  entente  and  purpose." 

Such  are  the  views  taken  by  Erasmus,  of  the  texts 
which  have  been  specified:  and  such  were  the  illustra- 
tions held  by  Cranmer,  Ridley,  and  their  associates,  to 
be  agreeable  to  the  gospel;  and  worthy  to  be  placed  in 
every  parish  church  in  England,  for  the  instruction  of 
the  people.  It  is  a  cause  of  thankfulness  to  Almighty 
God,  that  there  is  now  no  occasion  for  such  a  medium 
of  popular  information,  either  in  that  country  or  in  the 
Uniied  States  of  America:  but  let  the  question  be  ask- 
ed. Should  such  an  exigency  occur  in  any  place,  would 
a  Calvinistick  church  provide  such  a  remedy?  Would 
any  exigency  induce  them  to  permit  or  to  endure  it?* 

*  As  the  paraphrase  of  the  Epistles,  although  not  to  be  read  in 
churches,  was  enjoined  to  be  studied  by  the  clergy;  there  may  be 


46  Comparison,  £iiV.  with  the 

'  But,  says  bishop  Burnet — "  The  cautions  intimate, 
that  St.  Austin's  doctrine  was  designed  to  be  settled 
by  the  article."  That  the  cautions  are  consistent  with 
the  doctrine  of  that  father,  is  not  here  denied.  But  it 
is  hoped,  that,  without  offending  against  modesty,  the 
question  may  be  asked,  whether  the  inference  be  cor- 
rect, that  the  said  doctrine  was  intended  to  be  settled. 
May  not  the  compilers  have  taken  from  St.  Austin, 
what  would  not  have  been  offensive  to  St.  Chrysostom; 
and  yet,  where  these  fathers  differed,  have  observed  a 
profound  silence?  This  is  here  conceived  to  be  the 
fact:  but  whether  so  or  not,  is  irrelevant  to  the  present 
subject;  because  it  does  not  appear,  that  the  cautions 
were  comprehended  within  the  plan  of  Calvin  and  his 
early  followers. 

It  is  time  to  pass  to  the  last  object  of  this  subdivi- 
sion— the  differences  between  the  article  and  the  deci- 
sions of  Calvinistick   churches,    and  some  divines  of 
name,  in  regard  to  all  the  particulars  above  stated. 

To  begin  with  the  church  of  the  Netherlands;  whose 
sense  is  evidenced  in  the  confession  in  use  before  the 
synod  of  Dort,  and  by  them  approved,  as  also  in  the 

propriety  in  giving,  under  each  point,  a  specimen  or  two  from 
Erasmus  in  this  department  of  scripture.  He  applies  what  is  said 
(Rom.  ix)  of  Jacob  and  Esau,  to  temporal  inheritance.  And  in 
paraphrasing  what  is  said  of  Pharaoh  in  the  same  chapter,  he  pre- 
faces it  by  saying,  that  God  does  not  harden  men's  hearts,  as  that 
thereby  they  are  caused  to  discredit  the  gospel  of  Christ;  but  such 
as  through  malice  and  stubbornness  refuse  to  believe,  God  used  as 
instruments,  to  magnify  his  great  benefits,  and  to  set  forth  his 
mighty  and  glorious  power.  There  has  been  given  in  the  second 
part,  the  interpretation  of  1  Pet.  ii.  8:  and  many  more  passages 
might  be  mentioned,  thought  strong  in  favour  of  Calvinism;  but  to 
which  quite  other  constructions  are  given  by  Erasmus. 


Doctrines  of  the  Episcopal  Church,  47 

canons  made  by  them.  The  said  Belgic  confession  is 
as  follows:  "  We  believe,  that  all  the  posterity  of 
Adam,  being  thus  fallen  into  perdition  and  ruin,  by  the 
sin  of  our  first  parents,  God  did  then  manifest  him- 
self such  as  he  is;  that  is  to  say,  merciful  and  just: 
merciful,  since  he  delivers  and  preserves  from  this  per- 
dition all  whom  he  in  his  eternal  and  unchangeable 
council  of  mere  goodness  hath  elected  in  Christ  Jesus 
our  Lord,  without  any  respect  to  their  works:  just,  in 
leaving  others  in  the  fall  and  perdition  wherein  they 
have  involved  themselves."  The  canons  are  to  the 
same  purpose,  although  somewhat  more  full. 

Here  is  clearly  a  decision  of  the  point,  on  which  it 
has  been  shown,  that  fathers  of  ancient  timts,  alihough 
not  before  St.  Austin,  entertained  opposite  opinions; 
and  on  which,  at  the  time  of  the  synod,  the  then  re- 
cent opposition  between  the  Calvinists  and  the  Arnii- 
nians,  had  occasioned  the  calling  of  it.  This  body  did 
not  fail  to  determine  more  explicitly  than  had  been  done 
before,  the  point  on  which  the  article  of  the  church  of 
England  has  been  shown  to  be  silent — whether  election 
were  founded  on  prescience?  What  they  say  concern- 
ing reprobation,  represents  it  as  the  same  v/ith  a  passing 
by:  and  this  seems  to  have  been  owing  principally  to 
the  moderation  of  the  English  divines;  who,  however, 
were  Calvinists. 

In  the  fifteenth  article  under  the  first  point,  the  synod, 
after  stating,  that  while  "  some  only  are  elected,  others 
are  passed  by  in  the  eternal  decree;"  and  after  amplify- 
ing this  sentiment,  add — "  This  is  the  decree  of  repro- 
bation, which  by  no  means  makes  God  the  author  of 
sin,"  &c. 


48  ComparisoTij  ^c.  with  the 

On  the  subject  of  reprobation,  the  M^estminster  di- 
vines take  a  quite  different  course.  They  lay  down  the 
general  doctrine  as  follows:* — "  God  from  all  eternity 
did,  by  the  most  wise  and  holy  counsel  of  his  own  will, 
freely  and  unchangeably  ordain  whatsoever  comes  to 
pass:  yet  so,  as  thereby  neither  is  God  the  author  of 
sin,  nor  is  violence  offered  to  the  will  of  the  creatures, 
nor  is  the  liberty  or  contingency  of  second  causes  taken 
«way,  but  rather  established. 

*'  2.  Although  God  knovvs  whatsoever  may  or  can 
come  to  pass  upon  all  supposed  conditions;  yet  hath  he 
not  decreed  any  thing  because  he  foresaw  it  as  future, 
or  as  that  which  would  come  to  pass  upon  such  con- 
ditions. 

*'  3.  Bv  the  decree  of  God,  for  the  manifestation 
of  his  glory,  some  men  and  angels  are  predestinated 
unto  everlasting  life,  and  others  foreordained  to  ever- 
lasting death. 

"  4.  These  angels  and  men,  thus  predestinated  and 
foreordained,  are  particularly  and  unchangeably  design- 
ed; and  their  number  is  so  certain  and  definite,  that  it 
cannot  be  either  increased  or  diminished. 

"5.  Those  of  mankind  that  are  predestinated  unto 
life,  God,  before  the  foundation  of  the  world  was  laid, 
according  to  his  eternal  and  immutable  purpose,  and  the 
secret  counsel  and  good  pleasure  of  his  will,  hath  cho- 
sen in  Christ  unto  everlasting  glory,  out  of  his  mere 
free  grace  and  love,  without  any  foresight  of  faith  or 
good  works,  or  perseverance  in  either  of  them,  or  any 
other  thing  in  the  creature,  as  conditions,  or  causes 
moving  him  thereunto;  and  all  to  the  praise  of  his  glo- 
rious grace. 

*  Ch.  iii.  sec.  1. 


Doctrines  of  the  Episcopal  Church,  4,9 

"  6.  As  God  hath  appointed  the  elect  unto  glory,  so 
hath  he,  by  the  eternal  and  most  free  purpose  of  his 
will,  foreordained  all  the  means  thereunto.  Wherefore 
they  who  are  elected  being  fallen  in  Adam,  are  redeem- 
ed by  Christ;  are  effectually  called  in  Christ  by  his 
spirit  working  in  due  season;  are  justified,  adopted, 
sanctified,  and  kept  by  his  power  through  faith  unto  sal- 
vation. Neither  are  any  other  redeemed  by  Christ, 
effectually  called,  justified,  adopted,  sanctified  and  sav- 
ed, but  the  elect  only. 

''  7.  The  rest  of  mankind  God  was  pleased,  accord- 
ing to  the  unsearchable  counsel  of  his  own  will,  whereby 
he  extendeth  or  withholdeth  mercy  as  he  pleaseth,  for. 
the  glory  of  his  sovereign  power  over  his  creatures,  to 
pass  by,  asd  to  ordain  them  to  dishonour  and  wrath  for 
their  sin,  to  the  praise  of  his  glorious  justice. 

**  8.  The  doctrine  of  this  high  mystery  of  predesti- 
nation is  to  be  handled  with  special  prudence  and  care; 
that  men,  attending  to  the  will  of  God  revealed  in  his 
word,  and  yielding  obedience  thereunto,  may,  from  the 
certainty  of  their  effectual  vocation,  be  assured  of  their 
eternal  salvation.  So  shall  this  doctrine  afford  matter 
of  praise,  reverence  and  admiration  of  God,  and  of  hu- 
mility, diligence  and  abundant  consolation,  to  all  that 
sincerely  obey  the  gospel." 

In  the  above,  there  is  not  only  settled  the  hinge  on 
which  the  controversy  has  been  explained  to  turn;  but 
the  compilers  have  not  been  afraid  to  look  steadily  at 
the  gloomy  picture  of  reprobation,  from  which  the 
members  of  the  synod  of  Dort,  any  otherwise  than  as 
an  inference  from  election,  were  content  to  turn  away 
their  eyes.  Not  only  so,  by  the  former  tlie  glory  of 
God*s  sovereign  power  over  his  creatures  is  made  the 

Vol.  II.  G 


50  Comparison^  l^c.  with  the 

object  of  the  difference  of  his  dispensations  to  the  elect 
and  the  reprobate;  to  which  there  will  not  be  affirmed 
to  be  any  thing  similar  in  the  episcopalian  article. 

Next  to  these  citations  from  Calvinistick  churches, 
the  first  place  is  due  to  Calvin  himself;  who  defines 
predestination*  "  the  eternal  decree  of  God,  by  which 
he  has  determined  within  himself,  what  he  would  have 
to  become  of  every  individual  of  mankind."  "For 
(says  hef)  he  adopts  not  all  promiscuously  to  the  hope 
of  salvation,  but  gives  to  some  what  he  refuses  to 
others."  Sentences  to  the  same  effect  abound  in  his 
Institutions. 

Professor  Turretine,  one  of  his  successors  in  the  di- 
vinity chair  of  Geneva,  is  not  behind  him.  He  saysj^i— 
"  The  predestination  of  men  is  that  by  which  God, 
from  the  whole  human  race,  to  be  created  and  to  fall, 
preordained  some  to  eternal  life  and  others  to  eter- 
nal death."  From  this  definition  it  appears,  that,  in  the 
controversy  between  the  Supralapsarians  and  the  Sublap- 
garians,  which  became  agitated  in  his  day,  he  thought 
with  the  latter:  and  this  he  afterwards  declares  more 
explicitly.  It  is  here  declared,  that,  on  the  question 
of  the  sense  of  the  article  of  the  episcopal  church, 
there  is  no  occasion  to  make  the  distinction  alluded  to. 
It  had  not  appeared  in  Calvin's  day,  and  at  the  time  of 
the  framing  of  the  article;  or  at  least,  there  seems  no 
appearance  that  the  distinction  was  then  current.  Of 
course,  there  is  very  little  probability  of  there  having 
been  a  reference  to  it  in  the  Article. 

It  would  be  easy  to  fill  many  sheets  with  references 
to  the  same  effect:  but  this  is  avoided  as  superfluous. 

*  B.  3,  ch.  20,  sect  5.       t  lb.  sect.  1.       \  Locus  6,  ch.  17. 


Doctrines  of  the  Episcopal  Church^  51 

There  ought  however  to  be  the  acknowledgment — and 
it  is  made  with  pleasure — that  some  Calvinistick  di- 
vines have  confined  themselves  to  election;  leaving  out 
its  twin  sister,  reprobation:  with  what  consistency,  it  is 
not  to  the  purpose  to  ascertain.  An  instance  shall  be 
given  from  professor  Witsius.  "  Election  (says  he*) 
is  the  eternal,  free  and  immutable  counsel  of  God,  about 
revealing  the  glory  of  his  grace,  in  the  eternal  salva- 
tion of  some  certain  persons."  Of  reprobation  he 
says  nothing. 

The  next  particular  in  the  inquiry,  respects  the  con- 
nexion of  the  decree  with  faith  and  works  foreseen;  or 
its  entire  independence  as  to  these.  It  has  been  shown, 
that  the  article  is  silent;  and  therefore  leaves  a  latitude 
in  this  respect.  Not  so  the  confession  of  the  synod  of 
Dort,  or  that  of  the  Westminster  divines,  as  must  have 
been  evident  from  the  quotations  given. 

These  churches  did  no  more  than  follow  the  stand- 
ard of  Calvin;  who  saysf — "  Predestination,  by  which 
God  adopts  some  to  the  hope  of  life,  and  adjudges 
others  to  eternal  death,  no  one,  who  would  be  thought 
pious,  denies  in  plain  terms.  But  they  involve  it  in 
many  cavils;  especially  they  who  make  prescience  the 
ground  of  it."  Agreeably  to  this,  is  the  following  from 
TurretineJ — "  The  orthodox,  with  one  consent,  deter- 
mine, that  election  as  well  to  glory  as  to  grace,  is  evi- 
dently gratuitous;  so  that  there  is  no  cause,  or  condi- 
tion, or  reason  in  man,  for  the  sake  of  which  God 
should  choose  him  rather  than  another;  but  this  de- 
pendcd  on  his  own  good  will."§ 

*  B.  3,  ch.  4,  sec.  3.  |  Locus  6,  caput  3. 

t  B.  3,  ch.  21,  sec.  5. 
§  In  the  passage  bow  quoted  from  Turretine,  grace  is  opposed 
by  him  to  condition;  which  is  here  deemed  to  be  incorrect.  Grace 


52  Comparisoriy  ^c.  with  the 

To  the -same  purpose  is  Witsius;  who  thus  defines 
the  freeness  of  grace:  "  Which  consists  (says  he*)  in 
this;  that  God,  as  the  absolute  Lord  of  all  his  crea- 
tures, has  chosen  out  of  all  nniankind  whom  and  as  many 
as  he  pleased;  and  indeed  in  such  a  manner  as  that  he 
foresaw  no  good  in  any  man  to  be  the  foundation  of  his 
choice,  as  the  reason  why  he  chose  one  rather  than  an- 
other." 

The  distinction  here  treated  of,  is  so  well  understood 
to  be  the  leading  one  between  Calvinism  and  Arminian- 
ism,  that  there  would  hardly  have  seemed  any  use  in 
setting  down  the  foregoing  authorities,  were  it  not  de- 
sirable to  exhibit  to  the  eye  the  difference  of  statement 
between  the  seventeenth  article  and  the  positions  of 
Calvinistick  churches  and  divines  on  the  same  subject. 
To  the  point  in  question,  that  is,  whether  the  decree 
were  or  were  not  founded  on  prescience,  the  article  says 
nothing:  although  it  was  a  point  which  the  compilers 
had  before  them,  in  writings  above  a  thousand  years 
old;  and  opposite  grounds  taken  in  regard  to  it,  by 
men  whom  they  revered. 

The  third  particular  noted — the  collective  complex- 
ion of  the  terms — must  be  perceived  very  alien  from 
the  individual  allotment,  which  appears  in  the  language 
of  the  same  churches  and  divines.  The  fourth,  respect- 
ing vocation,  will  come  in  more  properly  in  another 
place.     Of  course,  the  transition  is  to  the  cautions. 

is  more  properly  opposed-to  merit;  while  the  opposite  of  condi- 
tional is  absolute.     But  it  happens  often  to  Calvinistick  writers, 
that,  by  confounding  these  two  relations,  they  throw  an  imputation 
on  their  opponents  which  these  disclaim. 
*  B.  3,  ch.  4,  sec.  24. 


Doctrines  of  the  Episcopal  Church,  53 

There  has  been  noticed,  in  the  clause  preparatory  to 
the  first  caution,  a  ground  of  rejoicing  in  Divine  pre- 
destination, considered  in  connexion  with  "  the  morti- 
fying of  the  flesh,  and  the  drawing  up  the  mind  to  hea- 
venly things."  If  the  author  mistakes  the  sense  of  the 
churches  which  have  adopted  the  Westminister  confes- 
sion, he  does  not  this  willingly;  but  he  cannot  find  in  it 
any  thing  making  such  a  test  as  the  above  the  promi- 
nent, much  less  the  only  mean  of  satisfaction.  Doubt- 
less, the  confession  inculcates  holiness  of  heart  and  life; 
pronouncing  them  the  necessary  fruits  of  faith.  Not 
only  so,  it  makes  these  a  concurring  ground  of  satisfac- 
tion to  the  mind.  Still,  the  more  conspicuous  mean  to 
this,  seems  to  be  an  inward  sealing  and  witness  of  the 
spirit.  The  chapter  is  not  to  be  quoted  here,  because 
it  will  be  considered  more  at  large  in  another  place. 
The  Dutch  church,  is  not  to  be  mentioned  on  the  one 
side  or  on  the  other  of  the  question;  because  in  her 
confession,  she  has  said  nothing  concerning  the  indivi- 
dual's assurance  of  his  salvation. 

Calvin,  the  prominent  character  in  the  estimation  of 
the  said  churches,  hath  defined  faith  as  follows:* — 
**  Now  we  shall  have  a  complete  definition  of  faith,  if 
we  say,  that  it  is  a  steady  and  certain  knowledge  of  the 
Divine  benevolence  towards  us;  which,  being  founded 
on  the  truth  of  the  gratuitous  promise  in  Christ,  is  both 
revealed  to  our  minds  and  confirmed  to  our  hearts  by 
the  Holy  Spirit." 

There  can  be  no  doubt,  that  reforming  divines  gene- 
rally distinguish  between  the  believing  of  the  facts  of 
the  gospel  history,  as  we  should  give  credit  to  a  respec- 

*  B.  3,  ch.  2,  sec.  7. 


54  Comparison^  iiPc.  with  the 

table  relater  of  the  histories  of  Greece  and  Rome;  and 
pure  faith,  which  they  defined  to  recognise  an  interest 
in  the  declarations  of  the  Divine  benevolence  in  the 
Gospel.  This  distinction  is  especially  made  in  the 
Homilies,  and  it  is  evidently  just.  The  other  would 
not  be  faith;  because  it  would  overlook  the  very  end  of 
the  dispensation  pretended  to  be  believed;  which  end 
is  included  in  its  very  name.  But  the  author  is  much 
mistaken,  if  in  any  Lutheran  divine  of  much  celebrity, 
or  ill  any  of  the  remains  of  the  English  reformers,  there 
be  required  any  thing  of  the  revelation  to  the  mind  in- 
sisted on  by  Calvin. 

This  celebrated  man  even  acknowledges,  that  the 
non-elect  may  have  something  like  the  communication 
which  has  been  referred  to;  for  he  says,*  "  Not  that 
they  truly  perceive  the  energy  of  spiritual  grace,  and 
the  clear  light  of  faith;  but  because  the  Lord  insinuates 
himself  into  their  minds;  so  far  as  without  the  spirit 
of  adoption,  his  goodness  may  be  enjoyed.  The  rea- 
son of  this,  indeed,  in  the  Divine  mind,  is,  to  render 
their  guilt  more  manifest  and  inexcusable."  Still,  there 
is  "  a  great  similitude  and  affinity  between  the  elect  of 
God,  and  those  who  are  gifted  with  a  faith  that  is  to 
perish."  Nevertheless,  he  affirms,  that  "  there  flou- 
rishes in  the  elect  alone,  that  true  faith  celebrated  by  St. 
Paul,  by  which  they  cry  out  with  an  open  mouth — 
Abba,  Father."  Afterwards,!  the  same  author  intro- 
duces some  objecting,  that  the  faithful  experience  quite 
another  thing;  who,  in  recognising  the  favour  of  God 
towards  them,  are  not  only  tempted  by  inquietude, 
(which  oftens  happens,)  but  are  also  sometimes  shaken 

*  Ibid.  sect.  U.  t  Ibid.  sect.  17. 


Doctrines  of  the  Episcopal  Church.  55 

by  the  heaviest  terrors;  so  great  is  the  power  of  tempta- 
tions to  disturb  their  minds:  which  does  not  seem  suf- 
ficiently to  consist  with  the  faith  that  had  been  des- 
cribed. He  admits  the  truth  of  all  that  is  thus  objected; 
and  he  goes  on  to  show,  in  what  manner  the  temptation 
should  be  resisted:  delineating  the  example  of  David, 
who  was  almost  driven  to  despair;  and  yet,  in  the  ex- 
tremity, called  on  his  soul  still  to  trust  in  God.  Cal- 
vin concludes,  that,  although  there  may  seem  a  prostra- 
tion of  the  faith  of  the  persons  spoken  of;  yet,  they  at 
last  return  to  their  former  confident  persuasion  of  the 
favour  of  God.  Through  all  this  and  much  more  on 
the  subject — for  the  chapter  is  principally  occupied  by 
It — the  author  of  the  institutions  evidently  contemplates 
an  assurance  of  the  Divine  favour,  communicated  im- 
mediately by  the  Divine  Spirit;  and  not  gathered,  as  the 
seventeenth  article  supposes,  from  a  right  state  of  the 
affections. 

Turretine's  manner  of  stating  this  subject  is  not  quite 
the  same  with  that  of  Calvin.  For  to  the  certainty 
which  the  latter  makes  of  the  essence  of  faith,  the  for- 
mer only  ascribes  much  importance;  so  as  that  there  is 
not  one  of  the  faithful,  who  has  not  his  mind  endued 
by  the  persuasion,  some  time  before  his  death.  And  in 
stating  the  ground  of  the  persuasion,  instead  of  mak- 
ing it  with  Calvin,  a  matter  of  immediate  communica- 
tion, he  represents  a  person  reasoning  with  himself 
thus — "  Whoever  believes  and  repents,  is  uf  the  elect: 
But  I  believe  and  repent;  therefore  I  am  of  the  elect." 
It  may  be  said,  that  the  professor  intended  such  faith 
and  repentance,  as  would  issue  in  their  proper  fruits. 
Doubtless  he  did.  But  in  the  supposed  reasoner,  the 
fruits  had  not  yet  given  the  evidences  of  the  tree.  And, 


56  Comparison^  yc.  with  the 

therefore,  the  test  is  of  quite  another  nature,  from  that 
presented  in  the  article.  Here  is  a  remarkable  differ- 
ence between  the  said  two  great  lights  of  the  Calvinis- 
tick  world;  one  of  them  insisting,  that  there  is  not  in 
the  mind  a  drop  of  faith  without  assurance;  and  the 
other,  that  this  is  not  necessary  to  the  existence  of  the 
faith;  yet  affirming  that  the  assurance  will  come  before 
death.  And  it  is  further  remarkable  concerning  these 
learned  men,  that  accustomed  as  they  are  to  sustain 
their  positions  by  passages  of  scripture,  they,  should 
make  asseverations  so  important  to  every  man,  without 
appearing  to  conceive  themselves  obliged  to  bring  any 
authorities  to  the  purpose. 

When  Dr.  Witsius  is  consulted,  it  is  found  that  the 
distinction  to  be  traced  between  the  article  and  the  pre- 
ceding authors  applies  to  him  also.  Many  passages 
might  be  brought  in  proof  of  this,  from  chapter  seventh 
to  the  eleventh  of  his  fourth  book:  but  one  shall  suffice 
from  the  first  of  those  chapters,  which  is  entitled,  "  Of 
Faith."  He  distinguishes  between  the  faith  which  is 
presumptuous,  and  that  whicli  is  saving,  in  reference  to 
the  affection  of  joy.  After  describing  the  superficial 
joy  of  the  former,  he  says — "  In  a  lively  faith,  there 
arises  a  joy  much  more  noble  and  solid,  from  a  love  of 
those  precious  truths,  by  the  knowledge  of  which  the 
soul,  taught  of  God,  justly  esteems  itself  most  happy; 
from  an  hope  that  is  not  fallacious,  and  sure  persuasion 
of  its  own  spirit  with  the  superadded  testimony  of  the 
Divine  spirit,  concerning  the  present  grace  of  God  and 
future  glory;  and  lastly,  from  a  most  sweet  sense  of 
present  grace  and  a  foretaste  of  future  glory."  It  is  cer- 
tain that  Witsius  is  far  from  holding  out  a  person's  full 
persuasion  that  he  is  in  grace,  as  an  essential  proof  of 


Doctrines  of  the  Episcopal  Church.  49 

*'  6.  As  God  hath  appointed  the  elect  unto  glory,  so 
hath  he,  by  the  eternal  and  most  free  purpose  of  his 
will,  foreordained  all  the  means  thereunto.  Wherefore 
they  who  are  elected  being  fallen  in  Adam,  are  redeem- 
ed by  Christ;  are  effectually  called  in  Christ  by  his 
spirit  working  in  due  season;  are  justified,  adopted, 
sanctified,  and  kept  by  his  power  through  faith  unto  sal- 
vation. Neither  are  any  other  redeemed  by  Christ, 
effectually  called,  justified,  adopted,  sanctified  and  sav- 
ed, but  the  elect  only. 

'*  7.  The  rest  of  mankind  God  was  pleased,  accord- 
ing to  the  unsearchable  counsel  of  his  own  will,  whereby 
he  extendeth  or  withhcJdeth  mercy  as  he  pleaseth,  for 
the  glory  of  his  sovereign  power  ov^r  his  creatures,  to 
pass  by,  asd  to  ordain  them  to  dishonour  and  wrath  for 
their  sin,  to  the  praise  of  his  glorious  justice. 

"8.  The  doctrine  of  this  high  mystery  of  predesti- 
nation is  to  be  handled  with  special  prudence  and  care; 
that  men,  attending  to  the  will  of  God  revealed  in  his 
word,  and  yielding  obedience  thereunto,  may,  from  the 
certainty  of  their  effectual  vocation,  be  assured  of  their 
eternal  salvation.  So  shall  this  doctrhie  afford  matter 
of  praise,  reverence  and  admiration  of  God,  and  of  hu- 
mility, diligence  and  abundant  consolation,  to  all  that 
sincerely  obey  the  gospel." 

in  the  above,  there  is  not  only  settled  the  'hinge  on 
which  the  controversy  has  been  explained  to  turn;  but 
the  compilers  have  not  been  afraid  to  look  steadily  at 
the  gloomy  picture  of  reprobation,  from  which  the 
members  of  the  synod  of  Dort,  any  otherwise  than  as 
an  inference  from  election,  were  content  to  turn  away 
their  eyes.  Not  only  so,  by  the  former  the  glory  of 
God's  sovereign  power  over  his  creatures  is  made  the 

Vol.  II.  G 


50  Comparison,  ^c.  with  the 

object  of  the  difference  of  his  dispensations  to  the  elect 
and  the  reprobate;  to  which  there  will  not  be  affirmed 
to  be  any  thing  similar  in  the  episcopalian  article. 

Next  to  these  citations  from  Calvinistick  churches, 
the  first  place  is  due  to  Calvin  himself;  who  defines 
predestination*  "  the  eternal  decree  of  God,  by  which 
he  has  determined  within  himself,  what  he  would  have 
to  become  of  every  individual  of  mankind."  "For 
(says  he|)  he  adopts  not  all  promiscuously  to  the  hope 
of  salvation,  but  gives  to  some  what  he  refuses  to 
others."  Sentences  to  the  same  effect  abound  in  his 
Institutions. 

Professor  Turretine,  one  of  his  successors  in  the  di- 
vinity chair  of  Geneva,  is  not  behind  him.  He  says  J — 
*'  The  predestination  of  men  is  that  by  which  God, 
from  the  whole  human  race,  to  be  created  and  to  fall, 
preordained  some  to  eternal  life  and  others  to  eter- 
nal death."  From  this  definition  it  appears,  that,  in  the 
controversy  between  the  Supralapsarians  and  the  Sublap- 
sarians,  which  became  agitated  in  his  day,  he  thought 
with  the  latter:  and  this  he  afterwards  declares  more 
explicitly.  It  is  here  declared,  that,  on  the  question 
of  the  sense  of  the  article  of  the  episcopal  church, 
there  is  no  occasion  to  make  the  distinction  alluded  to. 
It  had  not  appeared  in  Calvin's  day,  and  at  the  time  of 
the  framing  of  the  article;  or  at  least,  there  seems  no 
appearance  that  the  distinction  was  then  current.  Of 
course,  there  is  very  little  probability  of  there  having 
been  a  reference  to  it  in  the  Article. 

It  would  be  easy  to  fill  many  sheets  with  references 
to  the  same  effect:  but  this  is  avoided  as  superfluous. 

*  B.  3,  ch.  20,  sect.  5.       t  lb.  sect.  1.       \  Locus  6,  ch.  17. 


Doctrines  of  the  Episcopal  Church.  $\ 

There  ought  however  to  be  the  acknowledgment— and 
it  is  made  with  pleasure — that  some  Calvinistick  di- 
vines have  confined  themselves  to  election;  leaving  oiit 
its  twin  sister,  reprobation:  with  what  consistency,  it  is 
not  to  the  purpose  to  ascertain.  An  instance  shall  be 
given  from  professor  Witsius.  "  Election  (says  he*) 
is  the  eternal,  free  and  immutable  counsel  of  God,  about 
revealing  the  glory  of  his  grace,  in  the  eternal  salva- 
tion of  some  certain  persons."  Of  reprobation  he 
says  nothing. 

The  next  particular  in  the  inquiry,  respects  the  con- 
nexion of  the  decree  with  faith  and  works  foreseen;  or 
its  entire  independence  as  to  these.  It  has  been  shown, 
that  the  article  is  silent;  and  therefore  leaves  a  latitude 
in  this  respect.  Not  so  the  confession  of  the  synod  of 
Dort,  or  that  of  the  Westminster  divines,  as  must  have 
been  evident  from  the  quotations  given. 

These  churches  did  no  more  than  follow  the  stand- 
ard of  Calvin;  who  saysf — "  Predestination,  by  which 
God  adopts  some  to  the  hope  of  life,  and  adjudges 
others  to  eternal  death,  no  one,  who  would  be  thought 
pious,  denies  in  plain  terms.  But  they  involve  it  in 
many  cavils;  especially  they  who  make  prescience  the 
ground  of  it."  Agreeably  to  this,  is  the  following  from 
TurretineJ — "  The  orthodox,  with  one  consent,  deter- 
mine, that  election  as  well  to  glory  as  to  grace,  is  evi- 
dently gratuitous;  so  that  there  is  no  cause,  or  condi- 
tion, or  reason  in  man,  for  the  sake  of  which  God 
should  choose  him  rather  than  another;  but  this  de- 
pended on  his  own  good  will."^ 

*  B.  3,  ch.  4,  sec.  3.  \  Locus  6,  caput  3. 

t  B.  Sjch.  21,  sec.  5. 
§  In  the  passage  bow  quoted  from  Turretine,  grace  is  opposed 
by  him  to  condition;  which  is  here  deemed  to  be  incorrect.  Grace 


52  ComparisoHy  l^c.  with  the 

To  the  same  purpose  is  Witsius;  who  thus  defines 
the  freeness  of  grace:  "  Which  consists  (says  he*)  in 
this;  that  God,  as  the  absolute  Lord  of  all  his  crea- 
tures, has  chosen  out  of  all  mankind  whom  and  as  many 
as  he  pleased;  and  indeed  in  such  a  manner  as  that  he 
foresaw  no  good  in  any  man  to  be  the  foundation  of  his 
choice,  as  the  reason  why  he  chose  one  rather  than  an- 
other." 

The  distinction  here  treated  of,  is  so  well  understood 
to  be  the  leading  one  between  Calvinism  and  Arminian- 
ism,  that  there  would  hardly  have  seemed  any  use  in 
setting  down  the  foregoing  authorities,  were  it  not  de- 
sirable to  exhibit  to  the  eye  the  difference  of  statement 
between  the  seventeenth  article  and  the  positions  of 
Calvinistick  churches  and  divines  on  the  same  subject. 
To  the  point  in  question,  that  is,  whether  the  decree 
were  or  were  not  founded  on  prescience,  the  article  says 
nothing:  although  it  was  a  point  which  the  compilers 
had  before  them,  in  writings  above  a  thousand  years 
old;  and  opposite  grounds  taken  in  regard  to  it,  by 
men  whom  they  revered. 

The  third  particular  noted — the  collective  complex- 
ion of  the  terms — must  be  perceived  very  alien  from 
the  individual  allotment,  which  appears  in  the  language 
of  the  same  churches  and  divines.  The  fourth,  respect- 
ing vocation,  will  come  in  more  properly  in  another 
place.     Of  course,  the  transition  is  to  the  cautions. 

is  more  properly  opposed-to  merit;  while  the  opposite  of  condi- 
tional is  absolute.     But  it  happens  often  to  Calvinistick  writers, 
that,  by  confounding  these  two  relations,  they  throW  an  imputation 
on  their  opponents  which  these  disclaim. 
*  B.  3,  ch.  4,  sec.  24. 


Doctrines  of  the  Episcopal  Church.  53 

There  has  been  noticed,  in  the  clause  preparatory  to 
^the  first  caution,  a  ground  of  rejoicing  in  Divine  pre- 
destination, considered  in  connexion  with  "  the  morti- 
fying of  the  flesh,  and  the  drawing  up  the  mind  to  hea- 
venly things."  If  the  author  mistakes  the  sense  of  the 
churches  which  have  adopted  the  Westminister  confes- 
sion, he  does  not  this  willingly;  but  he  cannot  find  in  it 
any  thing  making  such  a  test  as  the  above  the  promi- 
nent, much  less  the  only  mean  of  satisfaction.  Doubt- 
less, the  confession  inculcates  holiness  of  heart  and  life; 
pronouncing  them  the  necessary  fruits  of  faith.  Not 
only  so,  it  makes  these  a  concurring  ground  of  satisfac- 
tion to  the  mind.  Still,  the  more  conspicuous  mean  to 
this,  seems  to  be  an  inward  sealing  and  witness  of  the 
spirit.  The  chapter  is  not  to  be  quoted  here,  because 
it  will  be  considered  more  at  large  in  another  place. 
The  Dutch  church,  is  not  to  be  mentioned  on  the  one 
side  or  on  the  other  of  the  question;  because  in  her 
confession,  she  has  said  nothing  concerning  the  indivi- 
dual's assurance  of  his  salvation. 

Calvin,  the  prominent  character  in  the  estimation  of 
the  said  churches,  hath  defined  faith  as  follows:*-—' 
"  Now  we  shall  have  a  complete  definition  of  faith,  if 
we  say,  that  it  is  a  steady  and  certain  knowledge  of  the 
Divine  benevolence  towards  us;  which,  being  founded 
on  the  truth  of  the  gratuitous  promise  in  Christ,  is  both 
revealed  to  our  minds  and  confirmed  to  our  hearts  by 
the  Holy  Spirit." 

There  can  be  no  doubt,  that  reforming  divines  gene- 
rally distinguish  between  the  believing  of  the  facts  of 
the  gospel  history,  as  we  should  give  credit  to  a  respec- 

*  B.  3,  ch.  2,sec.  7. 


54  Comparison^  l^c.  with  the 

table  relater  of  the  histories  of  Greece  and  Rome;  and 
pure  faith,  which  they  defined  to  recognise  an  interest 
in  the  declarations  of  the  Divine  benevolence  in  the 
Gospel.  This  distinction  is  especially  made  in  the 
Homilies,  and  it  is  evidently  just.  The  other  would 
not  be  faith;  because  it  would  overlook  the  very  end  of 
the  dispensation  pretended  to  be  believed;  which  end 
is  included  in  its  very  name.  But  the  author  is  much 
mistaken,  if  in  any  Lutheran  divine  of  much  celebrity, 
or  in  any  of  the  remains  of  the  English  reformers,  there 
be  required  any  thing  of  the  revelation  to  the  mind  in- 
sisted on  by  Calvin. 

This  celebrated  man  even  acknowledges,  that  the 
non-elect  may  have  something  like  the  communication 
which  has  been  referred  to;  for  he  says,*  "  Not  that 
they  truly  perceive  the  energy  of  spiritual  grace,  and 
the  clear  light  of  faith;  but  because  the  Lord  insinuates 
himself  into  their  minds;  so  far  as  without  the  spirit 
of  adoption,  his  goodness  may  be  enjoyed.  The  rea- 
son of  this,  indeed,  in  the  Divine  mind,  is,  to  render 
their  guilt  more  manifest  and  inexcusable."  Still,  there 
is  "  a  great  similitude  and  affinity  between  the  elect  of 
God,  and  those  who  are  gifted  with  a  faith  that  is  to 
perish."  Nevertheless,  he  affirms,  that  "  there  flou- 
rishes in  the  elect  alone,  that  true  faith  celebrated  by  St. 
Paul,  by  which  they  cry  out  with  an  open  mouth — 
Abba,  Father."  Afterwards,!  the  same  author  intro- 
duces some  objecting,  that  the  faithful  experience  quite 
another  thing;  who,  in  recognising  the  favour  of  God 
towards  them,  are  not  only  tempted  by  inquietude, 
(which  oftens  happens,)  but  are  also  sometimes  shaken 

*  Ibid.  sect.  11.  f  Ibid.  sect.  17. 


Doctrines  of  the  Episcopal  Church,  55 

by  the  heaviest  terrors;  so  great  is  the  power  of  tempta- 
tions to  disturb  their  minds:  which  does  not  seem  suf- 
ficiently to  consist  with  the  faith  that  had  been  des- 
cribed. He  admits  the  truth  of  all  that  is  thus  objected; 
and  he  goes  on  to  show,  in  what  manner  the  temptation 
should  be  resisted:  delineating  the  example  of  David, 
who  was  almost  driven  to  despair;  and  yet,  in  the  ex- 
tremity, called  on  his  soul  still  to  trust  in  God.  Cal- 
vin concludes,  that,  although  there  may  seem  a  prostra- 
tion of  the  faith  of  the  persons  spoken  of;  yet,  they  at 
last  return  to  their  former  confident  persuasion  of  the 
favour  of  God.  Through  all  this  and  much  more  on 
the  subject — for  the  chapter  is  principally  occupied  by 
It — the  author  of  the  institutions  evidently  contemplates 
an  assurance  of  the  Divine  favour,  communicated  im^ 
mediately  by  the  Divine  Spirit;  and  not  gathered,  as  the 
seventeenth  article  supposes,  from  a  right  state  of  the 
affections. 

Turretine's  manner  of  stating  this  subject  is  not  quite 
the  same  with  that  of  Calvin.  For  to  the  certainty 
which  the  latter  makes  of  the  essence  of  faith,  the  for- 
mer only  ascribes  much  importance;  so  as  that  there  is 
not  one  of  the  faithful,  who  has  not  his  mind  endued 
by  the  persuasion,  some  time  before  his  death.  And  in 
stating  the  ground  of  the  persuasion,  instead  of  mak- 
ing it  with  Calvin,  a  matter  of  immediate  communica- 
tion, he  represents  a  person  reasoning  with  himself 
thus — "  Whoever  believes  and  repents,  is  cf  the  elect: 
But  I  believe  and  repent;  therefore  I  am  of  the  elect." 
It  may  be  said,  that  the  professor  intended  such  faith 
and  repentance,  as  would  issue  in  their  proper  fruits. 
Doubdess  he  did.  But  in  the  supposed  reasoner,  the 
fruits  had  not  yet  given  the  evidences  of  the  tree.  And, 


56  Comparison^  fefc.  with  the 

therefore,  the  test  is  of  quite  another  nature,  from  that 
presented  in  the  article.  Here  is  a  remarkable  differ- 
ence between  the  said  two  great  lights  of  the  Calvinis- 
tick  world;  one  of  them  insisting,  that  there  is  not  in 
the  mind  a  drop  of  faith  without  assurance;  and  the 
other,  that  this  is  not  necessary  to  the  existence  of  the 
faith;  yet  affirming  that  the  assurance  will  come  before 
death.  And  it  is  further  remarkable  concerning  these 
learned  men,  that  accustomed  as  they  are  to  sustain 
their  positions  by  passages  of  scripture,  they  should 
make  asseverations  so  important  to  every  man,  without 
appearing  to  conceive  themselves  obliged  to  bring  any 
authorities  to  the  purpose. 

When  Dr.  Witsius  is  consulted,  it  is  found  that  the 
distinction  to  be  traced  between  the  article  and  the  pre- 
ceding authors  applies  to  him  also.  Many  passages 
might  be  brought  in  proof  of  this,  from  chapter  seventh 
to  the  eleventh  of  his  fourth  book:  but  one  shall  suffice 
from  the  first  of  those  chapters,  which  is  entitled,  "  Of 
Faith."  He  distinguishes  between  the  faith  which  is 
presumptuous,  and  that  which  is  saving,  in  reference  to 
the  affection  of  joy.  After  describing  the  superficial 
joy  of  the  former,  he  says — "  In  a  lively  faith,  there 
arises  a  joy  much  more  noble  and  solid,  from  a  love  of 
those  precious  truths,  by  the  knowledge  of  which  the 
soul,  taught  of  God,  justly  esteems  itself  most  happy; 
from  an  hope  that  is  not  fallacious,  and  sure  persuasion 
of  its  own  spirit  with  the  superadded  testimony  of  the 
Divine  spirit,  concerning  the  present  grace  of  God  and 
future  glory;  and  lastly,  from  a  most  sweet  sense  of 
present  grace  and  a  foretaste  of  future  glory."  It  is  cer- 
tain that  Witsius  is  far  from  holding  out  a  person's  full 
persuasion  that  he  is  in  grace,  as  an  essential  proof  of 


Doctrines  of  the  Episcopal  Church.  5^ 

hTs  being  so — the  shape  in  which  it  had  been  exhi- 
bited by  Calvin.  This  author  had  explained  "  full 
assurance  of  faith,"*  in  Hebrews  x.  22,  as  applying 
to  the  point.  But  Witsius,  more  consistently  with  the 
context,  makes  it  steadfastness  and  firmness  of  assent. 
Among  many  declarations  to  this  effect,  the  following 
is  a  specimen  of  what  he  taught.  *'  Immediately  after 
receiving  Christ  by  faith,  God  declares  in  the  court  of 
heaven,  that  he"  (the  convert,)  "  is  no  longer  under 
wrath;  though  perhaps  the  justified  person  may  yet  be 
ignorant  of  it."  Indeed  the  whole  matter,  in  the  view 
of  an  essential  of  faith,  as  it  stands  in  Calvin,  has  very 
much  died  away  among  his  followers:  of  which  no 
stronger  evidence  needs  be  given,  than  the  twelfth  chap- 
ter of  the  Assembly's  Confession  of  Faith,  as  already 
quoted.  Still,  in  regard  to  the  means  of  obtaining  the 
knowledge  in  question,  the  subject  stands  among  Cal- 
vinists,  where  it  did  originally;  and  it  is  this,  in  which 
so  striking  a  difference  is  to  be  seen  between  the  Article 
and  them. 

The  instability  of  the  test  in  question,  might  be  much 
confirmed  by  a  more  extended  reference  to  different 
accounts  given  of  the  matter,  in  authors  who  yet  lay  a 
stress  on  the  immediate  communication  involved  in  it. 
But  of  the  same  instability  there  cannot  perhaps  be  a 
more  decided  assertion,  than  in  the  second  part  of  the 
treatise  of  president  Edwards  on  Religious  Affections. 
There  is  not  a  circumstance  considered  as  attached  to 
an  assurance  of  grace,  by  those  who  rest  it  on  a  dis- 
tinct communication  from  above,  of  which  this  Calvin- 
istick  divine  does  not  undertake  to  prove,  that  it  is  no 
evidence  either  of  grace  or  of  the  want  of  it.  Among  the 

Vol.  II.  H 


SB  Comparison,  ts'c.  with  the 

circumstances  thus  affirmed  by  him  to  be  indifferent  to 
the  subject,  are — an  extraordinary  height  of  religious 
affection — its  producing  of  great  effects  on  the  body — 
its  rendering  of  people  fluent,  fervent  and  abundant  in 
religious  discourse — its  not  being  excited  in  them  by 
their  own  contrivance  and  strength — and  its  being  at- 
tended by  texts  of  scriptures,  remarkably  brought  to 
the  mind;  with  many  other  particulars  currently  heard 
of,  as  evidences  that  the  persons  to  whom  they  apply 
have  had  their  everlasting  happiness  assured  to  them. 
There  would  seem  required  strong  evidence,  to  prove 
that  God  has  encouraged  men  to  look  for  an  immediate 
communication  from  himself,  as  the  ground  of  an  as- 
surance of  their  salvation;  while  yet  he  has  left  them 
in  so  much  uncertainty,  as  to  the  marks  which  distin- 
guish that  communication  from  its  counterfeits. 

In  justice  to  president  Edwards,  it  should  be  men- 
tioned, that  he  rejects  the  doctrine  of  a  man's  knowing 
of  himself  to  be  in  grace,  by  an  immediate  suggestion 
of  the  Spirit  of  God.  This  subject  is  handled  in  the 
third  part  of  the  aforesaid  treatise.  The  author  ex- 
plains "  the  witness  of  the  Spirit,"  in  Rom.  viii.  16.  and 
*'  the  seal  of  the  Spirit,"  in  Ephes.  i.  13.  as  meaning 
the  work  of  the  Spirit  in  the  divine  image  on  the  heart, 
in  all  goodness.  The  writer  of  this  does  not  support  the 
precise  interpretation  given  of  those  texts;  rather  be- 
lieving, that  they  apply  to  a  sensible  testimony,  in  mi- 
raculous gifts  and  in  the  records  of  the  written  word; 
the  Spirit  thereby  making  himself  one  witness;  and  the 
other  being  in  the  party's  self,  in  the  consciousness  of 
what  he  is  and  what  he  does.  Still,  it  is  thought  perti- 
nent to  give  the  opinion  of  president  Edwards,  because 
his  name  stands  high  in  the  estimation  of  Calvinists; 
although  he  seems  to  differ  from  the  current  explana- 


Doctrines  of  the  Episcopal  Church.  59 

tions  and  from  the  doctrine  of  his  church.  His  test  of 
grace  amounts  to  the  same  with  that  in  the  seventeenth 
article  of  the  Episcopal  church;  which  makes  it  "  the 
mortifying  of  the  works  of  the  flesh  and  the  earthly 
members,  and  the  drawing  up  of  the  mind  to  high  and 
heavenly  things." 

The  author  is  aware,  how  liable  he  is  to  be  misun- 
derstood in  the  preceding;  even  to  the  cutting  of  him 
off",  in  the  estimation  of  many,  from  all  claims  to  the 
Christian  character.  Convinced  of  the  piety  and  the  vir- 
tue of  some  of  those  who  may  thus  misjudge  him;  if 
he  cannot  do  away  the  offence,  he  wishes  to  give  a  clear 
view  of  the  point  wherein  he  conceives  the  difference 
to  consist. 

He  does  not  hesitate  to  consider  religious  satisfaction, 
or  "  joy,"  as  it  is  called  in  scripture,  as  one  of  the  fruits 
of  the  holy  Spirit.  And  both  in  his  reading  and  in  his 
personal  intercourse,  he  has  found  instances  of  holy 
men,  blessed  with  a  sweet  serenity;  the  properties  of 
which  sufl&ciently  proclaimed  its  source.  There  occurs 
a  remarkable  instance  of  it,  in  one  of  the  epistles  of  St. 
Ignatius;  which  may  be  mentioned  as  an  illustration  of 
the  point.  This  blessed  martyr,  when  on  his  way  to 
Rome,  to  be  a  prey  to  the  beasts  of  the  circus,  thus 
writes  in  his  epistle  to  the  Roman  Christians:  "  A  living 
water  spoke  within  me,  saying,  Come  to  the  Father." — 
Doubtless  the  quotation  from  Ignatius  bears  an  allusion 
to  St.  John  iv.  14. — "The  water  that  I  shall  give 
him  shall  be  in  him  a  well  of  water,  springing  up  into 
everlasting  life."  How  its  speaking  may  interfere  with 
the  consistency  of  the  figure,  is  not  here  adverted  to. 
The  place  is  only  considered  as  evidence  of  a  mind,  en- 
joying a  foretaste  of  celestial  bliss.  Still,  the  author 
judges  from  the  nature  of  the  subject,  from  the  consti- 


60  Comparison,  ^c.  with  the 

tution  of  the  human  mind,  and  from  observation,  that, 
in  suitable  recipients  of  such  satisfaction,  it  may  be 
much  hindered  b}'^  constitutional  melancholy;  while  in 
those  who  are  without  any  title  to  it,  there  may  be  a 
counterfeit  appearance  of  it,  in  mere  animal  sensibility. 
Accordingly,  he  considers  the  making  of  it  the  test  of 
a  person's  state,  as  one  of  the  most  dangerous  of  Satan's 
snares  to  effect  his  downfal.  Of  its  accomplishing  of 
this,  there  have  been  many  instances  within  the  author's 
knowledge.  But  be  he  correct  or  not  in  the  matter;  if 
the  latter  were  the  fact,  and  he  could  be  convinced  of 
his  error,  one  of  his  first  steps  would  be,  to  renounce  all 
connexion  with  a  church,  which  has  not  given  the  least 
hint  of  such  an  essential  requisite  in  her  articles,  nor  in 
her  catechism,  nor  in  her  homilies,  nor  in  any  one  of 
the  great  variety  of  her  offices  and  her  services;  and 
who,  far  from  this,  in  the  very  place  of  her  articles 
where  the  sentiment,  if  entertained,  would  the  most  per- 
tinently have  appeared,  has  presumed,  as  the  only  way 
in  which  the  satisfaction  in  question  can  be  obtained, 
"  the  mortifying  of  the  works  of  the  flesh  and  the 
earthly  members,  and  the  drawing  up  of  the  mind  to 
high  and  heavenly  things." 

The  whole  concerning  the  present  point,  has  been 
written  under  the  recollection  of  a  right  grounded  on 
what  was  delivered  in  the  preceding  parts  of  the  work, 
to  make  the  following  inquiry — What  similarity  is  there 
between  the  predestination  the  last  treated  of,  and  the 
same  subject  as  it  appears  in  the  first,  the  second,  and 
the  third  departments  of  the  general  work?  Consistency 
and  candour  dictate  the  answer — that  there  is  no  simi- 
larity between  them.  All  ground  of  any  question  con- 
cerning the  predestination  of  the  Gentiles,  as  there  ex- 
plained, had  been  done  away  within  a  century  after 


Doctrines  of  the  Episcopal  Church,  61 

Christ.  The  predestination  intended  to  be  defined  by 
the  article,  was  the  subject  as  spoken  of  by  metaphysi- 
cians, in  their  conceptions  of  an  hidden  Deity,*  above 
referred  to  by  Luther;  with  a  "  secret  counsel"  found 
in  the  article  itself.  If  there  be  any  thing  in  the  articles 
militating  with  the  sentiment,  it  is  in  the  expression — 
"  as  vessels  made  to  honour:"  which  words  are  found  in 
the  9th  chapter  of  the  epistle  to  the  Romans;  and  are 
applied,  as  was  contended,  to  national  designation.  But 
in  that  chapter,  the  bodies  in  view  are  actually,  although 
metaphorically,  called  vessels  made,  one  of  them  to  ho- 
nour and  the  other  to  destruction.  In  the  article,  there 
is  a  mere  comparison:  and  there  may  have  been  thought 
a  resemblance  between  two  subjects,  not  precisely  the 
same. 

The  compilers  of  the  articles  of  the  church  of  Eng- 
land, in  their  contemplation  of  the  divine  attributes,  as 
declared  by  reason  and  by  scriptui;;;^,  must  have  con- 
ceived  of  them  as  not  limited  by  either  space  or  time. 
And  when  they  considered,  that  all  things  must  be  at 
all  times  present  to  the  view  of  God;  they  doubtless 
felt  themselves  unequal  to  the  task  of  drawing  a  discri- 
minating line,  between  the  consequences  of  divine 
foreknowledge  and  those  of  divine  determination.  And 
hence,  as  is  here  supposed,  they  thought  themselves 
called  on  to  lay  down  a  doctrine  of  predestination;  al- 
though in  the  terms  of  latitude  which  have  been  ex- 
hibited. The  author  of  this  work  does  not  perceive  a 
single  particular,  in  which  their  positions  can  be  con- 
troverted with  effect.  Whether  it  would  not  have  been 
a  preferable  line  of  conduct,  to   have  considered  the 

*  Abscondituni  Deum. 


62  Co7nparison,  Id'c. 

whole  subject  as  a  branch  of  theology  worn  out  with 
Judaism,  he  does  not  think  it  needful  to  inquire  in  this 
place.  The  church  has  been  pleased  to  declare,  what 
he  believes  to  be  not  contrary  to  gospel  truth:  but  on 
the  question  of  making  the  declaration,  he  bows  with 
submission  to  her  decision. 


\ 


II.  OF  REDEMPTION. 

Anti-calvinism  on  this  point — Thirty-first  Article — Proceedings 
at  Dort — Seventh  Article — Catechism — Homilies — Prayers — 
Prejudice  of  the  Calvinism  of  the  Compilers — Paraphrase  of 
Erasmus — Texts  given  up  by  Necessarian  Calvinists — and  by 
some  other  Calvinistick  Divines — Which  is  an  Approximation. 

AT  entering  on  the  present  point,  there  arises  the 
necessity  of  guarding  against  an  apparent  inconsistency, 
which  some  may  think  they  discover  in  the  compilers 
of  the  articles;  if  both  the  ground  taken  under  the  for- 
mer  article,  and  that  to  be  now  taken  under  the  present, 
be  correct.  Under  the  former,  there  was  affirmed  a  lati- 
tude, according  to  which,  both  the  Calvinist  and  the 
Arminian  might  subscribe  without  reluctance:  But 
under  this,  it  will  be  contended,  that  the  church  is  as 
Anti-calvinistick  as  words  can  designate  her. 

But  the  difficulty  may  be  removed,  by  looking  back 
to  the  theories  which  the  compilers  intended  to  bring 
together.  Th,ey  were  not  those  of  Calvin  and  Arminius, 
but  those  of  varying  fathers;  such  as  Chrysostom  on 
one  hand  and  Austin  on  the  other.  These  and  the  like 
fathers,  however  variously  they  may  have  written  on 
predestination,  agreed  in  language  expressive  of  Christ's 
redemption  of  the  whole  world.  Whether  this  was  con- 
sistent in  Austin  and  his  followers,  is  nothing  to  the 
present  purpose.    The  author  of  the  present  work  is  of 


64  Comparison^  i^c.  with  the 

opinion,  that  the  subject,  after  having  been  taken  up 
by  Calvin,  vi^as  put  in  a  more  consistent  form,  than  that 
in  which  it  had  been  left  by  Austin.  And  the  author 
further  thinks,  that  it  was  made  more  consistent  still,  by 
the  superadditions  to  Calvin's  system,  which  were  con- 
centrated into  a  standard  at  Dort.  But  opinion  out  of 
the  question;  if  the  fact  be  as  here  stated,  the  charge  of 
inconsistency  is  obviated. 

The  sources  in  the  institutions  of  the  Episcopal 
church,  from  which  her  doctrine  concerning  redemp- 
tion is  to  be  here  drawn,  are — first,  her  articles — 
secondly,  her  catechism — thirdly,  her  homilies — and 
fourthly,  her  prayers. 

Of  her  articles,  the  thirty- first  is  principally  intended 
and  is  as  follows — "  The  offering  of  Christ  once  made, 
is  that  perfect  redemption,  propitiation,  and  satisfaction 
for  all  the  sins  of  the  whole  world,  both  original  and  ac- 
tual; and  there  is  none  other  satisfaction  for  sin,  but 
that  alone.  AVherefore  the  sacrifice  of  masses,  in  which 
it  was  commonly  said,  that  the  priest  did  offer  Christ 
for  the  quick  and  the  dead,  to  have  remission  of  pain 
or  guilt,  were  blasphemous  fables,  and  dangerous 
deceits." 

It  is  evident,  that  the  article  is  directly  levelled  against 
certain  errors  of  the  church  of  Rome.  This,  however, 
does  not  detract  from  the  universality  of  the  expres- 
sions; or,  on  a  subject  exacting  so  much  caution,  per- 
mit the  supposition,  that  the  compilers  may  have  repre- 
sented salvation  as  common,  while  they  held  it  to  be 
partial.  There  is  an  obvious  reason  for  its  not  being 
directly  levelled  at  Calvinism,  if  the  facts  professed  to 
be  given  in  this  performance  have  been  correctly 
stated.    The  opposing  positions  of  Calvinism,  had  not 


Doctrines  of  the  Episcopal  Church.  65 

been  brought  forwards.  In  Calvin's  Institutions,  al- 
though in  the  enlarged  form  in  which  they  now  appear, 
he  carefully  avoids  the  representing  of  Christ  as  dying 
for  all  mankind;  yet  he  seems  also  to  have  avoided  the 
declaring  of  the  partial  designation  of  his  merits,  in  the 
explicit  terms  since  adopted  by  his  followers.  What 
ought  to  be  admitted  as  a  very  strong  evidence  of  an 
origin  to  the  opposing  doctrine  more  recent  than  the 
article,  is  the  silence  of  the  council  of  Trent  relative  to 
that  doctrine.  It  has  been  noticed,  that  the  issuing  of 
the  decrees  of  the  council,  and  the  ratifying  of  the  arti- 
cles of  the  church  of  England,  were  cotemporaneous. 
Now  it  is  well  known,  how  positive  and  how  particular 
the  said  council  were,  after  all  their  decrees,  in  anathe- 
matizing what  they  considered  as  interfering  errors. 
That  they  would  have  considered  the  doctrine  of 
Christ's  dying  for  a  part  of  mankind  only  as  erroneous, 
is  evident  from  this,  that  they  lay  down  the  contrary 
position,  in  the  third  chapter  of  their  decrees  concern- 
ing justification.  In  the  canons  following  the  decrees, 
there  are  censured  whatever  opinions  can  with  any  rea- 
son be  considered  as  Calvinistick,  according  to  a  term 
originated  since  the  holding  of  that  council.  But  there 
is  no  censure  on  the  doctrine  of  a  partial  redemption. 
This  seems  strong  presumptive  evidence,  that  the  doc- 
trine had  not  been  so  started,  as  to  have  become  a  con- 
siderable subject  of  public  disputation.  Perhaps  it  may 
be  thought,  that  the  doctrine  was  designed,  in  the  high 
toned  opinions  which  had  been  maintained  on  the  sub- 
ject of  predestination.  But  no:  They  who  carried  this 
the  furthest  had  ways,  by  which  they  thought  it  was 
made  consistent  with  a  sentiment  handed  down  in  the 
church  from  the  beginning.    While  "  the  horrid  dis- 

VOL.  II.  I 


66  Comparison,  bV.  ivith  the 

putations"  spoken  of  by  Melancthon,  were  at  their 
height  among  the  Lutheran  divines,  they  never  thought 
of  denying  the  universality  of  redemption. 

Perhaps  there  cannot  be  better  illustrated  the  incon- 
sistency affirmed  to  subsist  between  Calvinism  and  the 
thirty-first  article,  than  by  attending  to  the  embarrass- 
ment, which  the  latter  produced  at  the  synod  of  Dort: 
and  it  should  be  remembered,  that  this  was  at  a  time, 
of  which  it  has  been  confidently  affirmed,  that  Calvin- 
ism was  the  prevailing  belief  of  the  divines  of  the 
church  of  England.  When  the  question  concerning 
the  extent  of  the  design  of  the  death  of  Christ  came 
on  in  the  synod,  in  the  seventy- fourth  session;*  of  the 
four  English  deputies,  Dr.  Ward  and  Dr.  Davenant 
maintained,  that  it  was  for  all  mankind;  while  the  bi- 
shop of  LandafF  and  Dr.  Goad  affirmed  it  to  be  partial: 
and  when  the  thirty- first  article  of  their  church  was 
brought  into  view,  the  bishop  interpreted  it  as  being 
intended  of  all  sorts  of  men.  Mr.  Walter  Balquan- 
quall,  also,  a  native  of  Scotland,  and  sent  by  king 
James  to  represent  the  church  of  that  kingdom,  spoke 
at  large  for  the  partiality  of  redemption.  This,  in 
him,  was  not  contrary  to  the  public  profession  of  his 
church;  which,  although  at  that  time  episcopal,  had 
been  confessedly  reformed  on  the  Calvinistick  plan.  And 
although  he  was  himself  fixed  in  that  system;  yet, 
being  a  wise  and  prudent  person,  he  laboured  to  bring 
matters  to  an  accommodation,  between  the  synod  and 
his  brethren  from  England.  For  it  appears,  that  the 
disagreement  among  the  latter  made  the  synod  appre- 
hensive of  great  disorder.  To  carry  with  them  the 
concurrence  of  the  church  of  England,  was  a  matter  of 

*  See  Brandt,  vol.  3,  page  217,  and  follo^ring. 


Doctr'mes  of  the  Episcopal  Church.  Cil 

no  small  importance:  and  the  desire  of  this  may  be 
traced  throughout  the  proceedings  of  the  body.  In  the 
disagreement  between  the  divines,  to  have  established 
the  one  opinion  or  the  other,  would  have  been  either  to 
have  made  an  explanation,  or  to  have  fixed  a  limitation, 
of  the  article  of  the  English  confession.  And  to  ex- 
pound the  article  one  vvay  or  another,  was  big  with  im- 
portant consequences.  Such  was  the  difficulty,  as  stated 
by  the  historian  Brandt.  To  prevent  the  apprehended 
collision,  meetings  were  held  at  the  bishop's  lodgings. 
The  result  for  the  present,  contrived  by  Balquanquall, 
was,  that  the  president  of  the  synod  should  take  no  no- 
tice of  the  opinions  of  the  English  divines,  but  carry 
on  the  deliberations  of  the  body,  to  the  remaining 
articles.  This  gave  an  opportunity  to  the  said  divines, 
to  write  home  for  instructions;  which  they  did:  ad- 
dressing themselves,  says  Brandt,  to  a  certain  eminent 
prelate,  supposed  to  be  the  archbishop  of  Canterbury. 
There  came,  in  consequence,  an  instruction  from  the 
king,  that  they  should  not  oppose  the  article  of  univer- 
sal redemption.  The  subject  was  again  taken  up  by 
the  synod  in  the  one  hundred  and  ninth  and  one  hun- 
dred and  tenth  sessions.*  In  consequence  of  discus- 
sions then  begun,  determinations  were  made,  not  di- 
rectly in  contrariety  to  the  obvious  words  of  the  Eng- 
lish article,  but  not  going  to  the  extent  of  its  position. 
In  the  judgments  given  by  the  English  deputies,  they 
are  said  to  have  complied  with  the  instructions  from 
England.  In  all  this,  there  seems  an  accommodation 
of  religious  opinion  to  human  and  political  considera- 
tions. 

*  Brandt,  vol.  3,  p.  255,  and  foHowing, 


68  Comparison^  ^c.  with  the 

There  was  little  occasion  either  for  their  votes  or  for 
their  arguments,  towards  the  determining  of  the  con- 
troversy; so  general  was  the  opinion  for  the  limiting  of 
the  Christian  economy,  as  to  its  design.  The  deputies 
of  the  palatinate,  indeed,  and  those  of  Hesse  and  Svvis- 
serland,  thought  it  worth  their  while  to  labour  to  estab- 
lish the  distinction,  that  the  death  of  Christ  was  suffi- 
cient for  all  men,  but  not  efficacious  for  all:  explaining 
the  terms  in  scripture — "  the  whole  world,"  to  mean 
"  the  world  of  the  elect."  The  general  sense  of  the 
synod,  rose  above  such  distinctions;  and  established 
the  doctrine  of  Dort,  as  it  remains  to  the  present  day. 

The  facts  stated  go  very  far  to  show,  how  much  the 
thirty -first  article  stands  in  the  way  of  Calvinism,  in 
the  estimation  of  Calvinists  themselves.  Here  were 
the  half  of  the  number  of  the  deputies  from  England, 
consisting  of  advocates  of  that  system;  a  Calvinistick 
king,  who  had  openly  instigated  the  calling  of  the 
synod,  when  the  whole  party  favouring  the  call,  had 
for  their  avowed  object  the  establishing  of  the  system; 
and  in  addition,  a  Calvinistick  archbishop  of  Canter- 
bury* zealous  in  his  opposition  to  the  then  growing 
influence  of  Arminianism  in  England.  Yet,  under 
all  this  weight  of  individual  opinion  on  the  one  side, 
the  church  had  spoken  too  explicitly  on  the  other, 
for  her  sense  to  be  mistaken:  and  hence  the  line  of 
conduct  so  full  of  inconsistency,  as  is  here  conceived: 
for  this  especially  appears  in  the  ratifying  of  the  de- 
crees. In  relation  to  what  was  laid  down,  affirming  an 
original  parity  in  the  ministry,  the  English  deputies 
thought  themselves  called  on  to  protest,  on  the  ground 
of  the  constitution  of  their  church.     Although  this 

*  Dr.  Abbot. 


Doctrines  of  the  Episcopal  Church.  69 

subject  was  sufficiently  important  to  justify  such  an 
act;  yet  it  is  hoped  there  cannot  be  a  mistake,  in  affirm- 
ing the  greater  importance  of  the  other  subject;  which, 
indeed,  is  connected  with  the  high  and  leading  sense  of 
the  Christian  revelation.  How  then  can  a  different  con- 
duct, in  regard  to  this,  be  accounted  for;  but  on  the 
principle,  that  while  the  article  of  the  church  would 
have  loudly  forbidden  a  public  contradiction,  by  the 
English  deputies,  of  the  doctrine  of  a  general  redemp- 
tion; the  private  opinions  of  at  least  two  of  them,  and 
probably  those  of  their  superiors  in  England,  dictated 
accommodation  to  decisions,  in  which  the  doctrine  of  a 
partial  redemption  was  intended  to  be  insinuated,  with- 
out an  express  disavowal  of  the  other. 

There  is  another  instance  of  the  conduct  of  these 
deputies,  towards  the  close  of  the  business  oi  the  synod, 
strongly  corroborative  of  the  representation  given  in 
this  work.  They  declared,  that  they  had  approved  of 
many  things,  not  contained  in  the  confession  of  the 
church  of  England;  the  same  being  agreeable  to  their 
private  opinions,  and  not  contrary  to  that  confession. 
This  cannot  reasonably  be  interpreted  of  any  other 
points,  than  some  of  those  called  Calvinistick;  which 
these  deputies  perceived  and  acknowledged  to  be  a  su- 
peraddition,  not  found  in  the  institutions  of  their  church; 
and  not  warranted  by  any  authority  transmitted  to  them 
from  this  source.  The  declaration  was  made  on  their 
part,  in  consequence  of  there  having  been  expressed, 
in  the  first  draught  of  the  proceedings,  that  the  matters 
defined  ought  to  be  looked  on  as  the  doctrine  of  the 
reformed  churches.  The  English  deputies  remarked, 
that  they  were  not  representatives  of  their  church,  al- 
though commissioned  by  their  sovereign. 


70  Comparison^  ^c.  -with  the 

Still  to  add  to  be  the  weight  of  evidence  adduced, 
there  is  to  be  laid  a  stress  on  the  likeness  of  the  article 
to  the  confession  of  Augsburg.  In  the  Latin,  the 
words  are  more  alike,  than  they  can  well  be  made  in 
English:  yet  even  in  a  translation,  the  resemblance  will 
not  be  lost.  "  The  passion  of  Christ"  (says  the  said 
confession)  *'  was  an  offering  and  satisfaction,  not  only 
for  the  fault  of  origin,  but  also  for  all  other  sins."  Con- 
sidering the  celebrity  in  which  that  instrument  had  been 
for  upwards  of  twenty  years  before  the  editing  of  the 
articles;  it  is  hardly  possible  to  suppose  otherwise,  than 
that  the  compilers  had  it  in  view,  in  the  article  under 
consideration.  It  has  been  noticed,  that  between  the 
framing  of  the  articles  and  the  establishing  of  them, 
Melancthon  was  invited  to  England,  and  his  settlement 
there  expected.  Had  this  excellent  man  accepted  of 
the  invitation,  how  must  it  have  lessened  his  opinion  of 
the  church  who  was  giving  him  a  retreat  within  her 
bosom,  to  find  her,  if  such  were  the  case  as  some  ima- 
gine, clothing  her  doctrint  of  redemption  in  almost  the 
very  language  of  his  own  pen;  and  yet  coupling  it  with 
a  species  of  predestination,  which,  so  far  as  the  Lutheran 
church  was  concerned,  he  had  laid  asleep  at  Augsburg! 
Whatever  differences  of  sentiment  may  have  prevailed 
as  to  the  theology  of  the  English  reformers,  all  have 
agreed  in  commending  their  talents  and  their  learning: 
and  this  consent  ought  to  be  decisive  on  the  present 
question. 

Besides  the  thirty-first  article,  which  may  be  considered 
as  the  most  prominent  to  the  purpose,  the  doctrine  of  it  is 
set  forth  in  the  seventh  also;  which  says — "  both  in  the 
Old  and  Nev/  Testament,  everlasting  life  is  offered  to 
mankind  by  Christ."  There  is  not  here  forgotten  the  in- 


Doctrines  of  the  Episcopal  Church,  71 

terpretation  given  on  the  other  side,  to  this  universality 
of  expression.  But  why  should  it  be  so  much  used,  if 
the  compilers  had  in  view  a  system,  which  delights  in 
a  limitation  of  the  terms?  Much  more,  why  should  this 
be,  if  such  a  system  had  been  kept  in  view,  as  an  object 
of  imitation? 

Next  to  the  article,  there  was  mentioned  the  cate- 
chism. After  a  recitation  of  the  creed,  it  is  asked — 
*'  What  dost  thou  chiefly  learn  in  these  articles  of  thy 
belief?"  The  answer  is — "  First,  I  learn  to  believe  in 
God  the  Father,  who  hath  made  me,  and  all  the  world. 
Secondly,  in  God  the  Son,  who  hath  redeemed  me,  and 
all  mankind."  The  latter  part  of  the  answer  must  be 
perceived  to  be  very  unguarded,  on  the  ground  of  the 
Calvinistick  theory;  and  with  peculiar  impropriety  put 
into  the  mouths  of  young  people;  thus  seasoning  their 
minds  with  a  sentiment,  directly  contradicting  opinions 
to  be  communicated  to  them  in  succeeding  life,  if  that 
theory  be  correct.  But  it  was  not  the  theory  of  those 
who  penned  the  catechism;  as  especially  appears  from 
the  juxta  position  of  the  recited  words,  with  those  which 
follow  in  the  third  part  of  the  answer — "  Thirdly,  in 
God  the  Holy  Ghost,  who  sanctifieth  me,  and  all  the 
elect  people  of  God."  For  in  the  English  catechism, 
there  is  the  word  "  elect,"  omitted  in  the  American: 
which  is  worthy  of  notice,  when  the  inquiry  is  concern- 
ing the  opinions  of  the  compilers;  whose  ideas  of  elec- 
tion, must  accordinsrlv  have  been  such  as  are  coinci- 
dent  with  the  redemption  of  all  mankind,  by  the  death 
and  passion  of  our  Lord  and  Saviour  Jesus  Christ. 

Some  have  imagined  that  it  savours  of  Calvinism, 
where  the  catechist  admonishes  the  catechumen,  that 
he  cannot  keep  "  the  commandments  of  God,  without 


72  Comparison^  l^c.  with  the 

his  special  grace,"  which  he  must  accordingly  at  all 
times  "  call  for  by  diligent  prayer."  For  "  special" 
the  Latin  catechism  has  "  singular;"*  which  is  strictly 
expressive  of  something  attached  to  the  individual  per- 
son or  thing  spoken  of.  The  catechumen  had  acknow- 
ledged, as  received  in  baptism,  a  grace  which  was  com- 
mon to  all  admitted  within  the  pale  of  the  church.  But 
the  grace  now  held  up  to  view,  was  such  as  was  suited 
to  his  peculiar  necessities.  After  the  catechumen  had 
been  taught  to  consider  himself  as  in  "  a  state  of  salva- 
tion," and  only  needing  "  grace  to  continue  in  the  same," 
it  would  have  been  very  inconsistent  to  make  him  pray 
for  special  grace,  as  a  thing  still  wanting  to  make  him 
what  he  had  also  before  entitled  himself — *'  a  child  of 
God."  Besides,  such  a  sentiment  is  inconsistent  with 
Calvinism  itself,  which  supposes  special  grace  to  be 
antecedent  to  any  acceptable  prayer. 

The  next  mentioned  of  the  ecclesiastical  institutions 
of  the  episcopal  church,  are  the  homilies.  In  these,  the 
compilers  do  not  scruple  to  adopt  an  universality  of 
expression,  wherever  it  suits  their  subjects.  Two  in- 
stances only  shall  be  mentioned;  and  they  are  rela- 
tive to  points,  on  which  we  might  expect  to  find  lan- 
guage of  this  description.  In  the  homily  for  Good 
Friday,  there  is  the  following  passage: — '*So  well 
pleased  is  the  Father  Almighty  God  with  Christ  his 
Son,  that  for  his  sake  he  favoureth  us,  and  will  deny  us 
nothing.  So  pleasant  was  this  sacrifice  and  oblation  of 
his  Son's  death,  which  he  so  obediently  and  innocently 
suffered,  that  we  should  take  it  for  the  only  and  full 
amends  for  all  the  sins  of  the  world,  "f     Again,  there 

*  Singularis.  f  Page  349,  Amer.  ed. 


Doctrines  of  the  Episcopal  Church.  73 

is  the  following  in  the  homily  of  the  sacrament — "  Now 
it  followeth  to  have  with  this  knowledge  a  sure  and 
constant  faith,  not  only  that  the  death  of  Christ  is  avail- 
able for  the  redemption  of  all  the  world,  for  the  remis- 
sion of  sins,  and  reconciliation  with  God  the  Father; 
but  also  that  he  hath  made  upon  his  cross  a  full  and 
sufficient  sacrifice  for  thee:"*  the  design  of  the  last 
clause  being  explained  by  the  opposition  in  which  it  is 
placed  to  some  opinions  of  the  church  of  Rome.  For 
there  follows — "  so  that  thou  acknowledgest  no  other 
saviour,  redeemer,  mediator,  advocate,  intercessor,  but 
Christ  only;  and  that  thou  mayest  say  with  the  apostle, 
that  he  loved  thee,  and  gave  himself  for  thee.  For  this  is 
to  stick  fast  to  Christ's  promise  made  in  his  institution, 
to  make  Christ  thine  own,  and  to  apply  his  merits  unto 
thyself."  The  homilies  were  designed  for  people  of  all 
ranks  and  conditions,  but  especially  for  the  uninstruct- 
ed;  who  must  have  abounded  under  that  immense 
number  of  uneducated  priests  of  the  day;  of  the  effects 
of  whose  ignorance,  the  homilies  were  intended  to  be 
in  some  degree  a  remedy.  Here  were  considerations, 
which  ought  to  have  been,  and  no  doubt  were,  preven- 
tives of  any  such  indeterminateness  of  expression,  as 
would  point  evidently  to  error. 

There  remain  passages  in  the  prayers.  The  first  to 
be  mentioned,  is  that  beautiful  and  affecting  passage  in 
the  communion  service,  in  the  beginning  of  the  prayer 
for  the  consecrating  of  the  elements;  in  which  the  offi- 
ciating  minister  says  concerning  the  high  priest  of  our 
profession — "  who  made  there"  meaning  on  the  cross, 
by  his  one  oblation  of  himself  once  offered  "  a  full,  per- 

*  Vide  p.  379,  Am,  ed. 

Vol.  1L  k 


74  CofJiparison,  ^c.  with  the 

feet,  and  sufficient  sacrifice,  oblation,  and  satisfaction, 
for  the  sins  of  the  whole  world."  It  would  have  been, 
indeed,  a  great  oversight  in  the  compilers  of  the  arti- 
cles of  the  church  of  England,  if,  having  before  them 
to  the  purpose  many  valuable  monuments  of  the  pri- 
mitive church,  and  among  these  her  customary  conse- 
cration prayer,  one  of  the  most  ancient  of  ecclesiastical 
remaips,  they  had  omitted  the  sentiment  in  question, 
obvious  on  the  face  of  that  prayer,  in  which  it  is  said — 
"  He  who  was  the  Creator  of  men  chose  by  thy  will 
to  become  man;  the  lawgiver  to  be  under  the  law;  the 
high  priest  to  be  made  the  sacrifice;  the  shepherd  to  be 
made  a  sheep;  whereby  he  appeased  thee  his  God  and 
Father  and  reconciled  the  world,  and  delivered  all  men 
from  the  wrath  that  hanged  over  their  heads."  This 
prayer  is  from  what  are  called  "  the  apostolical  consti- 
tutions." And  although  there  has  been  sometimes 
asserted,  in  favour  of  these  compositions,  an  antiquity 
too  high;  yet,  the  learned  are  agreed  in  considering 
them  as  descriptive  of  prevalent  devotions  and  prac- 
tices, within  the  first  three  centuries. 

As  sustaining  the  sense  of  the  consecration  prayer, 
there  may  be  mentioned  the  words  attendant  on  the  mi- 
nister's delivery  of  the  elements  to  the  communicants. 
To  each,  as  applicable  to  him  or  herself,  it  is  said — 
"  The  body  of  our  Lord  Jesus  Christ,  which  was  given 
for  thee,"  and — "  the  blood  of  our  Lord  Jesus  Christ, 
which  was  shed  for  thee."  If  that  body  had  been  given 
and  if  that  blood  had  been  shed  for  some  only,  under 
the  denomination  of  the  elect,  how  is  the  minister  sup- 
posed to  know,  that  the  recipient  is  of  the  number? 
The  episcopal  church,  has  no  where  presumed  in  him 
such  a  knowledge  of  the  hearts  of  those  to  whom  he 


Doctrines  of  the  Episcopal  Church.  15 

ministers.  In  both  of  her  forms  of  absolution,  repent- 
ance is  carefully  held  up  to  the  mind  of  the  party,  aS 
an  essential  pre-requisite  of  the  pardoning  mercy  pro- 
claimed. In  short,  without  the  admission  of  the  infe- 
rence here  drawn  from  the  terms  referred  to,  the  offi- 
ciating minister  must  be  understood  as  declaring  to 
every  communicant,  that  he  or  she  is  of  the  number  of 
the  elect.  In  the  same  spirit  with  the  above,  is  oae  of  the 
invitations  to  the  communion,  in  which  there  are  put 
into  the  mouth  of  the  minister  the  following  words: — 
"  As  the  Son  of  God  did  vouchsafe  to  yield  up  his  soul 
by  death  upon  the  cross,  for  your  salvation."  The  ad- 
dress is  to  persons  who  are  backward  to  come  to  the 
Lord's  table.  This  is  not  a  circumstance,  under  which 
the  aninister — if  it  be  proper  under  any  circumstance — 
would  have  been  taught  to  speak  to  the  persons  re- 
proved, as  if  they  were  all  of  the  number  of  the  elect. 
Yet  under  this  description  they  are  assured,  according 
to  the  Calvinistick  style,  that  "  the  Son  of  God  did 
vouchsafe  to  yield  up  his  soul  by  death  upon  the  cross 
for  their  salvation." 

The  prayers  next  worthy  of  notice,  are  those  appro- 
priated to  Ash- Wednesday;  where  God  is  addressed 
in  these  terms — "  who  hatest  nothing  that  thou  hast 
made;"  and  in  another  place — "  who  hast  compassion 
upon  all  men,  and  hatest  nothing  that  thou  hast  made; 
who  wouldest  not  the  death  of  a  sinner,  but  rather  that 
he  should  turn  from  his  sin,  and  be  saved." 

In  harmony  with  these,  there  is  the  prayer  for  Good 
Friday — "  O  merciful  God,  who  hast  made  all  men, 
and  hatest  nothing  that  thou  hast  made,  nor  desirest  the 
death  of  a  sinner,  but  rather  that  he  should  be  converted 
and  live."  In  order  to  perceive  the  weight  of  such  Ian- 


76  Comparison^  ^c.  with  the 

guage,  and  how  naturally  it  tends  to  exclude  Calvinis- 
tick  divinity  from  the  episcopal  church,  it  is  but  to 
conceive  of  one  of  her  ministers,  after  going  through 
her  solemn  service  for  the  day  the  last  mentioned,  ad- 
dressing his  audience  from  the  pulpit,  in  such  a  partial 
representation  of  the  great  sacrifice  which  had  been 
celebrated,  as  the  Calvinistick  systems  of  divinity  might 
supply  him  with.  That  a  preacher  of  sincere  inten- 
tions, might  devise  expedients  for  the  reconciling  of  the 
sermon  to  the  prayers,  so  far  as  to  be  satisfactory  to 
himself,  is  what  the  writer  of  this  will  not  deny.  But 
he  is  persuaded,  that  the  mass  of  almost  any  audience 
would  perceive  the  inconsistency;  and  bewail  either 
what  they  would  think  the  unevangelical  construction 
of  the  prayers,  or  the  open  opposition  of  the  preacher 
to  a  leading  sentiment  of  them. 

It  appears,  that  the  only  imitation  in  the  English 
liturgy  pf  any  work  of  Calvin,  is  in  the  confession  in 
the  morning  and  evening  services,  with  the  precedent 
sentences  and  exhortation.  These  were  not  in  the  first 
liturgy.  They  had  been  put  by  Calvin,  in  a  form  which 
he  prepared  for  the  church  of  Stratsburg,  before  his 
settlement  in  Geneva;  of  which  form  he  afterwards 
published  a  Latin  translation.  PoUanus,  who  succeed- 
ed him  in  Strasburg,  becoming  afterwards  a  refugee  in 
England,  published  a  Latin  translation,  made  by  him- 
self, of  the  said  form  of  prayer;  subjoining  to  the  con- 
fession in  it  an  absolution.  In  the  review  of  the  English 
liturgy  in  1552,  the  compilers  took  from  the  translation 
of  Pollanus,  with  considerable  vai  iations,  the  sentences, 
the  exhortation,  the  confession  and  the  absolution;  but 
carefully  inserted  in  the  confession,  where  the  divine 
mercy  is  invoked,  the  following  words — "  according  to 


Doctrines  of  the  Episcopal  Church,  77 

thy  promises  declared  unto  mankind,  in  Christ  Jesus 
our  Lord."  From  the  circumstance,  that  what  was 
taken  corresponds  with  the  translation  of  Pollanus,  in- 
cluding his  absolution,  and  not  with  the  translation  of 
Calvin;  Dr.  Lawrence*  infers,  that  at  the  early  period 
when  this  transaction  tiook  place,  the  production  of  the 
reformer  was  either  little  known,  or  not  much  regarded. 
At  any  rate,  the  confession  was  thought  to  call  for  the 
improvement,  of  an  acknowledgment  of  the  mercy  of 
God  to  all  mankind. 

There  is  one  of  the  collects  of  the  episcopal  church, 
which  has  been  thought  by  many  to  wear  a  Calvinistick 
appearance.  It  is  that  for  Easter  Sunday;  and  the  clause 
here  in  view  is — *'  that,  as  by  thy  special  grace  prevent- 
ing us,  thou  dost  put  into  our  minds  good  desires,  so, 
by  thy  continual  help,  we  may  bring  the  same  to  good 
effect."  The  expression  has  been  already  noticed,  as 
occurring  in  the  catechism.  To  the  explanation  given 
of  it,  there  shall  here  only  be  added,  that  further  satis- 
faction has  been  gained  by  tracing  the  history  of  the 
prayer. 

It  is  taken  from  the  Roman  catholic  ritual.  In 
that,  what  is  expressed  in  English,  under  the  words  "  by 
thy  special  grace  preventing  us,"  is  comprehended  un- 
der the  Latin  words,  signifying  "  which  by  going 
before  thou  dost  inspire. "f  And  what  is  under  the 
expressions — "  so  by  thy  continual  help  we  may  bring 
the  same  to  good  effect,"  is  in  the  words  signifying 
**  also,  by  assisting,  bring  them  to  perfection."!  The 
evident  relation  of  these  two  phrases  in  the  Roman 

*  Page  199.  \  Etiam  adjuvando  prosequere. 

t  Quae  prseveniendo  aspiras. 


78  Comparison y  ^c.  with  the 

ritual,  and  there  being  nothing  answering  to  the  Eng- 
lish word  "  special,"  suggested  to  the  author — others 
may  have  observed  it  sooner — that  "  preventing  grace" 
was  not,  grace  going  before,  opposed  to  the  Anti- 
calvinistigk  sentiment  of  general  grace;  but  is  merely 
distinguished  from  "continual  help."  There  is  no 
implication,  that  preventing  grace  does  not  operate 
6n  persons,  who  do  not  receive  from  it  any  good 
desires.  Besides,  the  term  "  adjuvando"  is  so  evi- 
dently the  same  in  sense  with  "  co-operando,"  which 
Calvin  indignantly  scouts;  that  it  seems  impossible,  a 
Calvinistick  sense  should  have  been  intended.  This  is 
made  still  more  evident  by  the  circumstance,  that  the 
prayer  is  found  in  the  Roman  ritual.  For  although  a 
considerable  step  was  taken  towards  laying  a  founda- 
tion for  Calvinism,  when  a  bishop  of  Rome  declared 
St.  Austin's  doctrine  to  be  a  doctrine  of  the  church; 
and  although,  from  that  time,  the  system  continued  to 
have  its  advocates,  not  however  without  there  being 
opposers  also,  in  the  Roman  church;  yet,  this  does  not 
seem  to  have  had  effect  on  the  public  prayers;  which 
were  principally  of  an  older  date  than  the  day  of  Aus- 
tin; and  the  effusions  of  an  earlier  piety.  No  pro- 
testant  need  be  backward  to  acknowledge  this;  what- 
ever errors  may  have  been  since  embodied  with  the 
truth. 

If  after  all  it  should  be  imagined,  that  the  English 
reformers  designed  to  give  a  Calvinistick  turn  to  this 
ancient  prayer,  by  the  addition  of  a  word,  all  ground 
for  the  supposition  will  be  done  away,  by  a  reference 
to  the  Latin  liturgy,  which  has  *'  singulari  gratia,"  for 
what  is  translated  "  special  grace."  The  adjective 
"  singularis"   is   applied  potentia,    to   virtus,   and   to 


Doctrines  of  the  Episcopal  Church,  79 

many  other  words,  to  express  the  eminence  or  excel- 
lency of  the  matter  spoken  of:  whereas  "  specialis,'* 
in  its  application  to  theology,  has  acquired  a  meaning 
not  precisely  the  same.  Singularis,  as  applied  to  gra- 
tia, in  the  place  in  question,  only  denotes  the  excellency 
and  the  great  beneficence  of  the  grace. 

To  the  passages  of  prayers  which  have  been  cited, 
declarative  of  universal  redemption,  there  may  be  added 
detached  expressions,  in  which,  although  the  subject 
may  not  have  been  directly  within  the  contemplation  of 
the  compilers,  they  evidently  entertained  no  concern  as 
to  the  extent  to  which  the  worshippers  might  carry  their 
conceptions.  There  is  the  absolution,  in  which  it  is 
affirmed  concerning  our  Lord  Jesus  Christ,  that  he 
"desireth  not  the  death  of  a  sinner."  There  is  the  li- 
tany, in  which  the  prayer  is  put  up — "  That  it  may 
please  thee  to  have  mercy  upon  all  men."  In  the  same 
are  the  earnest  supplications — "  O  Lamb  of  God,  who 
takcstaway  the  sins  of  the  worldj  grant  us  thy  peace" — 
and  "  O  Lamb  of  God,  thattakest  away  the  sins  of  the 
world,  have  mercy  upon  us."  There  is  the  general 
thanksgiving;  in  which  is  gratefully  acknowledged 
"  inestimable  love  in  the  redemption  of  the  world  by 
our  Lord  Jesus  Christ."  And  there  is  a  collect,  in  which 
the  Saviour  is  said  to  have  "  taken  upon  him  our  flesh, 
that  all  mankind  should  follow  the  example  of  his  great 
humility."  Other  citations  might  be  made,  but  let 
these  suffice.  On  the  presumption  of  the  truth  of  the 
Calvinistick  theory,  they  are  indefensible  expressions. 
They  are  carefully  avoided,  so  far  as  the  author  of  this 
has  either  experience  or  information,  by  all  intelligent 
and  consistent  advocates  of  that  theory.  Can  it  be  sup- 
posed, that  the  compilers  of  the  English  liturgy  were 
less  intelligent  and  less  consistent,  than  the  great  mass 


80  Comparison^  ^c.  with  the 

of  ministers  possessing  the  same  sentiments  with  them- 
selves? Or  were  they  engaged  in  a  work  of  so  small 
impo.iance,  and  did  they  perform  their  task  so  hastily 
and  negiljj;ently,  as  that  they  would  be  likely  to  make 
lapses,  which  can  hardly  be  excusable  in  the  ordinary 
exercises  of  the  pulpit.  Nothing  of  all  this  will  be 
pretended:  and  therefore  the  opinions  of  these  good 
men  must  have  been  in  direct  contrariety  to  the  stan- 
dard on  the  present  point,  established  by  the  synod  of 
Dort,  when  the  English  deputies  kept  silence  under 
the  glaring  inconsistency  between  their  private  opinions 
and  those  established  by  their  church. 

Under  this  weight  of  evidence  from  the  obvious  sense 
of  the  articles,  of  the  homilies,  of  the  catechism,  and  of 
the  prayers,  it  is  natural  to  ask — On  what  grounds  is  the 
contrary  opinion  set  up  and  maintained?  And  how  has 
it  happened,  that  so  many  have  confidently  affirmed  the 
Calvinism  of  the  church  of  England?  The  answer  is — 
It  has  not  been  by  adducing,  with  even  a  plausible  ap- 
pearance, any  direct  evidences  from  her  institutions; 
but  by  confidently  affirming,  that  they  who  framed  them 
were  Calvinistick  in  their  opinions.  Now  if  this  were 
fact,  it  would  not  follow,  that  they  were  determined  to 
bind  all  the  sons  of  the  church,  to  the  extent  of  their 
own  dogmas,  on  predestination  and  some  other  points. 
Even  in  that  case,  however,  they  would  not  have  estab- 
lished the  doctrine  of  a  redemption  designed  for  all. 
But  it  is  here  conceived,  that  the  fact  is  not  as  the  per- 
sons alluded  to  have  supposed,  under  any  of  the  points 
comprehended  in  the  controversy.  The  men,  whose 
characters  are  considered  as  principally  bearing  on  the 
subject,  are  archbishop  Cranmer,  and  bishops  Ridley, 
Hooper  and  Latimer;  concerning  all  of  whom  it  is  not 


Doctrines  of  the  Episcopal  Church,  81 

doubted,  that  they  were  consulted  in,  and  approved  of, 
the  establishment  made  hi  their  day;  although  the  two 
first  had  probably  the  principal  hands  in  framing  it. 
Unfortunately,  these  two  eminent  men  have  not  left  be- 
hind them  any  literary  remains,  under  their  respective 
names.  For  which  reason,  the  only  sources  of  infor- 
mation, besides  those  in  the  ecclesiastical  institutions 
already  noticed,  are  historical  facts,  and  what  is  found 
in  cotemporary  compositions. 

They  who  affirm  the  Calvinism  of  Cranmer  and  Rid- 
ley very  carefully  avoid  all  those  historic  facts,  which 
arise  out  of  their  long  intercourse  with  the  Lutheran 
churches  and  divines:  And  the  documents  on  which  the 
same  writers  principally  depend,  are  Fox's  Martyrology, 
and  the  catechism  which  went  under  the  name  of 
bishop  Poinet.  It  is  supposed,  to  have  been  more  pro- 
bably composed  by  Cranmer:  At  any  rate,  it  was  ap- 
proved of  both  by  him  and  by  Ridley;  and  was  prefixed, 
under  public  authority,  to  the  first  edition  of  the 
articles. 

It  has  been  already  remarked,  that  Fox  does  not  seem 
to  have  known  of  any  extraordinary  reputation  attached 
to  the  name  of  Calvin,  at  the  period  in  question;  and 
that  he  represents  the  martyrs  under  Mary  as  accused, 
not  of  Calvinism,  but  of  Lutheranism.  It  would  seem, 
therefore,  that  the  martyrologist  could  not  have  intend- 
ed to  describe  them,  as  uttering  a  sense  quite  wide  of 
the  latter,  in  their  confessions.  A  striking  instance  of 
the  fact  referred  to  is  related  by  Fox,  as  having  taken 
place  at  the  burning  of  bishops  Ridley  and  Latimer. 
To  give  a  religious  appearance  to  the  occasit)n,  there 
was  a  sermon,  in  which  the  preacher  inveighed  against 
what  he  called  the  errors  of  Luther,  of  Oecolampadius, 

Vol.  H,  l 


82  Comparison,  tfc.  vnth  the 

and  of  Zuinglius;  but  does  not  appear  to  have  said  a 
word  concerning  Calvin.  Of  the  said  errors,  the 
preacher  considered  Zuinglism  as  the  worst:  And  of 
this,  in  particular,  he  accused  the  destined  victims. 
Most  probably,  this  was  because  of  their  being  nearer 
to  that  divine  than  to  Luther,  on  the  subject  of  the 
eucharist.  At  any  rate,  Calvinism  is  foreign  to  the 
charge. 

But  the  truth  is,  the  very  extracts  usually  given  from 
Fox,  in  proof  of  the  Calvinism  either  of  Cranmer  and 
Ridley,  or  of  their  coadjutors  Hooper  and  Latimer,  are 
as  consistent  with  Arminianism,  as  with  Calvinism.  It 
is  curious  to  find  writers  gravely  producing  sayings 
concerning  God's  care  of  his  elect,  without  adverting 
to  the  circumstance,  that  the  controversy  is  not  on  the 
question  of  there  being  an  election;  but  on  the  ques- 
tion, whether  it  be  founded  on  prescience.  Yet,  so  far 
as  the  experience  of  the  present  writer  goes,  this  over- 
sight is  conspicuous  in  all  the  authors,  who  have  la- 
boured the  point  here  referred  to. 

The  remarks  made  concerning  extracts  from  the 
Martyrology,  are  equally  applicable  to  those  usually 
made  from  the  catechism:  the  words  "predestinate" 
and  '*  elect"  being  commonly  produced  as  undeniable 
proofs,  of  the  opinions  intended  to  be  ascribed  to  those 
who  use  them.  It  would  have  been  much  more  to  the 
purpose  of  such  writers,  if  they  could  have  produced 
a  single  passage  from  the  catechism,  or  from  the  nu- 
merous documents  furnished  by  Fox,  of  a  limiting  of 
the  extent  of  Christ's  redemption,  and  of  the  designat- 
ing of  a  proportion  of  mankind  who  cannot,  and  who 
were  never  intended  to  be  benefited  by  it. 


2)octfines  of  the  Episcopal  Church.  83 

Of  the  good  men  who  fell  under  the  persecution  of 
Mary,  there  is  no  one  whom  the  Calvinists  oftener  cite 
as  up  to  the  height  of  their  system,  than  Mr.  Bradford. 
This  martyr*  addressed  from  his  prison,  to  two  of  his 
friends,  a  long  letter  on  predestination.  But  it  is  re- 
markable, that  the  pious  martyrologist,  in  giving  this  to 
the  world,  has  accompanied  it  with  an  additional  instru- 
ment, evidently  designed  to  make  out  what  the  letter 
Wanted,  to  render  it  express  to  the  purpose,  of  repre- 
senting the  decree  as  independent  on  faith  and  works 
foreseen. 

The  catechism  is  so  far  from  being  Calvinistick, 
that  there  are  passages  in  it  evidently  inconsistent  with 
the  system:  affecting  indeed  other  points  of  the  contro* 
versy,  but  in  such  a  manner,  as  cannot  consist  even 
with  an  insinuated  or  implied  partiality  of  the  effects  of 
the  propitiatory  sacrifice  of  the  Redeemer.  A  few  of 
them  shall  be  here  set  down — "  We  Christian  men,  al- 
though  by  baptism  we  be  made  the  children  of  God, 
and  receive  the  Holy  Ghost."  Again — *'  The  second 
birth  is  by  the  water  of  baptism,  which  Paul  calleth  the 
laver  of  regeneration,  because  our  sins  be  forgiven  us 
in  baptism,  and  the  Holy  Ghost,  is  poured  into  us  as 
into  God's  beloved  children,  so  that  by  the  power  and 
working  of  the  Holy  Ghost  we  are  born  again  spiritual- 
ly and  made  new  creatures.  And  so  by  baptism  we  en- 
ter into  the  kingdom  of  God  and  shall  be  saved  for  ever, 
if  we  continue  to  our  lives  end  in  the  faith  of  Christ." 
And  again,  speaking  of  adults — "  All  these  benefits  we 
receive  by  faith,  in  the  which,  whosoever  continueth  to 
the  end  of  his  life,  shall  be  saved:"  And  again — *'  Take 

*  Fox,  vol.  3,  p.  291, 


84  Comparison^  t^c.  with  the 

this  for  a  sure  token  and  doubt  nodiing  thereof,  that  the 
Holy  Ghost,  as  he  has  begun  these  things  in  us,  so  he 
will  finish  the  same,  if  we  obey  him,  and  continue  in 
faith  to  the  end  of  our  lives."  These  are  modes  of  ex- 
pression so  wide  of  the  proper  and  customary  language 
of  the  advocates  of  a  partial  redemption,  that  it  is  diffi- 
cult to  conceive  of  their  being  dictated  by  the  same 
opinions. 

The  catechism  called  Poinet's,  is  understood  to  have 
been  in  substance  the  same  with  that  published  after 
the  accession  of  Elizabeth,  by  Dr.  Nowcll  the  prolo- 
cutor of  the  lower  house  of  convocation;  and  which  has 
always  borne  his  name.  In  reference  to  the  present 
question,  we  find  in  this  catechism,  the  following  rea- 
son assigned  why  God  is  said  to  be  our  Father — '*  be- 
cause he  has  regenerated  us  by  the  Holy  Ghost,  and 
elected  us  by  faith  in  his  Son  Jesus  Christ."  This  is 
affirmed  of  all  professing  Christians;  and  therefore  it 
would  seem,  as  if  the  publication  in  which  it  is  found 
cannot  consistently  be  claimed  by  a  system,  to  which 
it  is  so  manifestly  opposed  on  a  leading  point  of  doc- 
trine. But  on  the  present  question,  dean  Nowell's  cate- 
chism must  be  considered  as  less  pertinent  than  that  of 
bishop  Poinet;  which  was  as  at  a  period,  coincident  with 
the  compiling  of  the  articles  and  the  liturgy. 

Although  archbishop  Cranmerand  bishop  Ridley  are 
generally  allowed  to  have  had  more  responsibility  than 
any  others,  yet  bishop  Hooper  is  supposed  to  have  been 
consulted;  his  character  having  been  in  high  estima- 
tion, even  with  those  who  blamed  his  over-scrupulous 
reluctance  to  the  episcopal  habit.  The  only  document 
which  this  good  man  professedly  gave  to  the  public, 
was  an  Exposition  of  the  Ten  Commandments.    The 


Doctrines  of  the  Episcopal  Church.  85 

author  of  this  has  not  access  to  it;  but  quotes  as  fol- 
lows from  the  preface,  as  given  by  Dr.  Lawrence — 
"  The  cause  of  reprobation  or  damnation  is  sin  in  man, 
which  will  not  hear,  neither  receive  the  promise  of  the 
gospel.  The  cause  of  our  election,  is  the  mercy  of  God 
in  Christ.  Howbeit,  he  that  will  be  partaker  of  this 
election  must  receive  the  promise  in  Christ  by  faith;  for 
therefore  we  be  elected,  because  afterwards  we  are  made 
members  of  Christ.  Therefore,  as,  in  justification  and 
the  remission  of  sin,  there  is  a  cause,  though  no  digni- 
ty at  all  in  the  receiver  of  his  justification;  and  so  we 
judge  him  by  the  scripture  to  be  justified  and  to  have 
remission  of  his  sin,  because  he  received  the  grace  pro- 
mised by  Christ;  so  we  judge  of  election  by  the  event 
or  success  that  happencth  in  the  life  of  men,  those  only 
to  be  elected,  that  by  faith  apprehend  the  mercy  pro- 
mised in  Christ."  Again  he  says — "  It  is  not  the 
Christian's  part  to  say,  God  hath  written  fatal  laws,  as 
the  stoic;  and  with  necessity  of  destiny  violently  pul- 
leth  one  man  by  the  hair  into  heaven,  and  thrusteth  the 
other  headlong  into  hell;"  and  then  adds,  therefore 
"ascertain  thyself  by  the  scripture,  what  be  the  causes 
of  reprobation  and  what  of  election."  Dr.  Lawrence 
gives  sundry  other  and  larger  quotations:  And  he  af- 
firms of  them,  that  they  are  translations  of  similar  sen- 
tences in  Melancthon;  and  therefore,  while  they  prove 
how  far  bishop  Hooper  was  from  Calvinism,  are  addi- 
tional evidence  of  the  symbolising  which  has  been  af- 
firmed of  the  English  and  the  Lutheran  churches. 

The  following  extract  from  the  same  preface,  has  been 
given  by  different  English  authors;  and  is  here  tran- 
scribed from  one  of  them.  "  As  far  extendeth  the  vir- 
tue and  strength  of  God's  promise  to  save  men,  as  the 


86  Comparison^  bV.  ruith  the 

srigour  and  justice  of  the  law,  for  sin  to  draw  them;  for 
as  by  the  sin  and  offence  of  one  nnan,  death  was  extend- 
ed and  made  common  to  all  men  unto  condemnation; 
as  Paul  saith,  Rom.  v.  so,  by  the  justice  of  one,  is  de- 
rived life  unto  all  men  unto  justification.    If  all  then 
shall  be  saved,  what  is  to  be  said  of  those  that  St.  Peter 
speaketh  of,  that  shall  perish  for  their  false  doctrine? 
And  likewise  Christ  saith,  that  the  gate  is  strait  that 
leadeth  to  life,  and  few  enter,  Matth.  7.  Thus  the  scrip- 
ture answereth;  that  the  promise  of  grace  appertaineth 
unto  every  son  of  man  in  the  world,  and  comprehend- 
■  eth  them  all;  howbeit,  within  certain  limits  and  bounds, 
the  which  if  men  neglect  or  pass  over,  they  exclude 
themselves  from  the  promise  of  Christ:  As  Cain  was  no 
more  excluded,  till  he  had  excluded  himself,  than  Abel; 
Saul  than  David;  Judas  than  Peter;  Esau  than  Jacob." 
Of  all  the  inconsistencies  in  the  present  business, 
not    one    of    thent    is    more   palpable,    than    that   of 
bringing  good  old  bishop  Latimer  as  a  witness  for  the 
Calvinistick  creed.     It  is  rare  to  find  his  sermons  in 
this  country.     Indeed  the  author  knows  of  but  two 
copies;  one  of  which  has  been  in  vain  looked  to,  as  to 
any  evidence  of  Calvinism;  but  is  strong,  as  he  thinks^ 
to  the  contrary. 

Good  sense  and  fervent  piety,  alike  distinguish  the 
discourses  of  the  venerable  martyr.  He  inveighs  with 
the  utmost  freedom  against  all  prevalent  vices,  whether 
in  the  court  or  among  the  commonality;  whether  in  the 
city,  or  in  the  country;  whether  among  the  higher,  or  the 
lower  orders  of  the  clergy.  The  whole  is  in  a  collo- 
quial style,  not  accommodated  to  the  fastidiousness  of 
modern  times;  and  abounding  with  the  stories  of  the 
day,  alike  contrary  to  this  standard.  There  is  little  on  any 


Doctrines  of  the  Episcopal  Church,  87 

controverted  points,  except  those  at  issue  between  the 
Protestants  and  the  Roman  catholics;  the  errors  of  the 
latter  being  always  reproved,  whenever  they  came  in 
the  preacher's  way.  Whatever  is  said  of  the  doctrines 
of  grace,  is  exactly  in  the  style  visible  in  the  composi- 
tions of  the  Lutherans.  When  he  speaks  of  predesti^ 
nation,  it  is  as  lighting  on  all  who  believe  in  Christj 
without  any  thing,  designating  whether  the  decree  be 
founded  on  prescience  or  otherwise.  Indeed,  his  being 
indeterminate  in  this  particular,  is  conspicuous  in  the 
quotations  so  often  adduced  in  proof  of  his  Calvinism; 
although  they  are  given  without  a  noticing  of  the  cir- 
cumstance. On  the  subject  of  universal  redemption, 
he  is  as  express  as  language  could  enable  him  to  be. 
Passages  to  the  effect  shall  be  here  given.  He  says,  in 
his  sermon  on  the  marriage  which  a  king  made  for  his 
son — "  The  promises  of  Christ  our  Saviour  arc  gene- 
ral, they  pertain  to  all  mankind:"  and  in  the  same  ser- 
mon—** Almighty  God  prepared  this  feast  for  all  the 
world,  for  all  those  who  will  come  to  it:"  and  in  the 
sermon  for  Septuagesima  Sunday — "  There  are  none 
of  us  all,  but  may  be  saved  by  Christ:"  and  in  his^ 
sermon  on  the  third  Sunday  after  the  Epiphany,  having 
noticed  the  passage  in  the  Acts—"  As  many  as  were 
ordained  to  eternal  life  believed;"  and  noticing  that  many 
took  offence  thereat;  he  says — '*  If  the  most  part  be 
damned,  the  fault  is  not  in  God,  but  in  themselves;  for  it 
is  written,  God  would  have  all  men  to  be  saved."  There 
might  be  selected  many  passages  to  the  same  effect; 
because  it  is  the  familiar  language  of  these  ancient  pro- 
ductions. 

But  there  is  no  Calvinistick  point,  on  which  the  ad- 
vocates of  the  system  are  more  express,  than  on  that 


88  Comparison^  <si'c.  with  the 

of  the  final  perseverance  of  the  saints;  the  negative  of 
which,  is  confessedly  not  consistent  with  a  partiality  of 
redemption.  This  bishop,  in  his  sermon  for  the  second 
Sunday  in  Advent,  in  the  gospel  for  the  day,  from  St. 
Luke,  xxi,  after  setting  forth  the  destruction  of  the 
Jews  for  unbelief,  exhorts  as  follows — "  Let  us  not 
follow  them,  lest  we  receive  such  a  reward  as  they  had, 
lest  everlasting  destruction  come  upon  us,  and  so  we 
be  cast  out  of  the  favour  of  God,  and  finally  lost,  world 
without  end."  So,  in  his  seventh  sermon  on  the  Lord's 
prayer, — "  Whosoever  publicly  sinneth,  he  hath  lost 
the  Holy  Ghost,  the  remission  of  sins,  and  finally  Christ 
himself.  But  when  we  are  fallen  so,  we  must  fetch 
them  again  at  God's  hand  by  this  prayer;  which  is  a 
store-house,  where  we  shall  find  remission  of  our  sins. 
And  though  we  be  risen  never  so  well,  yet  when  we 
fall  again,  when  we  sin  again — what  remedy  then?" 
He  goes  on  to  show,  that  the  guilt  of  old  sins  returns, 
as  in  the  case  of  the  servant  who,  after  receiving  re- 
mission of  his  own  debt,  was  unmerciful  to  his  Icllow- 
servant.  The  issue  of  the  case  is  stated  by  Latimer, 
as  follows: — "  Now  that  same  man,  afterward  showed 
himself  unfaithful  and  wicked:  therefore  the  lord  called 
him  and  cast  him  into  prison,  there  to  lie  till  he  had 
paid  the  uttermost  farthing,  notwithstanding  that  he  had 
forgiven  him  before."  In  this  passage,  there  is,  first, 
whatever  can  constitute  the  being  in  grace — then  a  fall 
— then  a  rising  again — and  then  a  fall  which  must  have 
been  contemplated  as  final,  that  being  the  issue  in  the 
illustration.  And  if  this  could  be  thought  doubtful,  it 
would  be  fixed  by  the  clause  which  speaks  of  "  losing 
finally  Christ  himself."  In  the  sermon  on  the  Twelfth 
day,  after  speaking  of  circumcision  as  "  a  certain,  sure, 


Doctrines  of  the  Episcopal  Church,  89 

infallible,  and  effectual  token  of  God's  good  will  to- 
wards them  to  whom  it  was  given;"  and  after  having 
illustrated  this  truth  in  instances  from  the  Old  Testa- 
ment, and  of  consequent  trust  in  God,  he  adds — "  So 
let  us  ever  consider,  in  what  trouble  and  calamity  soever 
we  be,  let  us  remember  that  we  be  baptized;  that  God 
hath  promised  to  help  us,  to  deliver  us  from  all  our 
sins  and  wickedness,  to  be  our  God."*  Here  is  bap- 
tismal regeneration,  in  opposition  to  final  perseverance, 
confessedly  incompatible  with  the  other.  So,  in  the 
sermon  for  Septuagesima  Sunday — "  When  thou  hast 
faith  in  Christ,  then  thou  art  in  the  book  of  life,  and  so 
art  sure  of  thy  election."     And  again — '*  If  thou  be 

*  The  author  has  met  somewhere  with  the  following  quotation 
from  bishop  Latimer,  given  in  order  to  show  his  opposition  to  the 
doctrine  of  baptismal  regeneration — "  Ye  must  have  regenera- 
tion. And  what  is  that  regeneration?  It  is  not  to  be  christened  in 
water,  as  those  fire  brands  (meaning  the  Roman  catholics)  ex- 
pressed it,  and  nothing  else.  How  i»  it  to  be  experienced  then  ? 
St.  Paul  showeth" — Then  he  quotes:  and  he  interprets  what  he 
quotes  of  the  preached  word  and  says — "  Thus  coraeth  in  our 
new  birth."  The  whole  ai'gument,  is  on  the  necessity  of  preaching 
and  the  providing  for  it:  which  had  been  almost  entirely  disre- 
garded for  soijie  ages  before  the  reformation.  The  sentiment  is 
here  supposed  to  be,  that  a  man  is  not  now  a  christian,  in  virtue 
of  his  having  been  baptized  in  infancy;  if  the  grace  then  given 
have  not  been  since  brought  into  operation,  by  the  efficacy  of  the 
preached  word. 

It  is  not  to  be  supposed,  that  the  good  oishop  expressed  him* 
self  in  this  manner,  in  reference  to  a  doctrine  of  his  own  church, 
confessedly  conspicuous  in  all  her  institutions:  which  also  he  had 
an  hand  in  framing:  and  also  in  contrariety  to  his  own  sentiments 
delivered  in  his  sermons.  But  he  appears  consistent  with  himself, 
when  the  subject  is  considered  as  affecting  adults:  and  when,  to 
the  pretended  sufficiency  of  christening,  is  opposed  the  necessity 
of  subsequent  instruction. 

Vol.  II.  M 


90  Comparison^  is'c.  with  the 

without  Christ,  and  have  no  faith  in  him,  neither  art 
sorry  for  ihy  wickedness,  nor  have  a  mind  and  purpose 
to  leave  and  forsake  sin,  but  rather  exercise  and  use  the 
same,  then  thou  art  not  in  the  book  of  life,  so  long  as 
thou  art  in  such  a  case;  and  therefore,  shalt  thou  go 
into  everlasting  fire;  namely,  if  thou  die  in  thy  wicked- 
ness and  sin  without  repentance." 

But  there  is  no  point,  on  which  the  turn  of  senti- 
ment of  this  holy  man  is  more  distiuit  from  Calvinism, 
than  when  he  discourses  of  the  certainty  of  saving 
faith.  Let  the  following  instances  serve.  In  his  afore- 
said sefmon  for  the  third  Sunday  after  the  Epiphany, 
he  says — **  We  read  in  the  scriptures,  that  Abraham 
believed  God,  and  his  faith  justified  him.  Now  when 
I  hear  this,  I  must  apply  it  to  myself  in  this  manner: 
Abraham  believed  God,  and  his  faith  justified  him;  I 
will  believe  in  God,  and  follow  his  word,  then  shall  I 
also  be  justified."  Again,  in  the  same  sermon,  "  I  will 
tell  you  how  you  shall  know  when  yoti  are  in  the  book; 
and  there  are  three  special  notes,  whereby  we  may 
know  the  same.  The  first  note  is,  if  you  know  your 
sin,  and  feel  your  own  wretchedness  and  sinfulness. 

Then  followeth  the  second  point,  which  is  faith  in 
Christ;  that  is,  when  you  believe  most  steadfastly  and 
undoubtedty,  that  God,  the  Heavenly  Father,  through 
his  Son,  will  deliver  you  from  your  sins.  The  third 
point  is,  when  you  have  an  earnest  desire  to  amend- 
ment, and  hatred  of  sin."  The  same  sermon  may  be 
cited  concerning  the  universality  of  redemption:  for  it 
not  only  affirms  this,  quoting  to  the  effect  1  Tim.  ii.  4; 
but  in  language  resembling  that  already  cited  from 
Hooper,  it  affirms—"  Christ  shed  as  much  blood  for 
Judas,  as  he  did  for  Peter."    In  the  sermon  for  the  fifth 


Dactrines  of  the  Episcopal  Church.  91 

Sunday  after  the  Epiphany,  there  is  this  passage — 
"  Some  peradventure  will  say — How  shall  I  know  whe- 
ther I  have  faith  or  not?  Truly  thou  shalt  find  this  in 
thee.  If  thou  have  no  mind  to  leave  sin,  but  art  con- 
tent to  go  forward  in  the  same;  and  thou  delightest  in 
it,  and  hatest  it  not;  neither  feelest  thou  what  sin  is; 
when  thou  art  in  such  a  case,  then  thou  hast  no  faith, 
and  therefore  like  to  perish  everlastingly.  Again,  that 
man  is  in  good  case,  that  can  be  content  to  fight  and 
strive  with  sin,  and  to  withstand  the  devil  and  his 
temptations;  and  calleth  for  the  help  of  God,  and  be- 
lie veth  that  God  will  help  him,  and  make  him  strong 
to  fight;  that  man  shall  not  be  overcome  by  the  devil. 
And  whosoever  fecleth  this  in  his  heart,  and  so  wres- 
tleth  with  sin,  may  be  sure  that  he  hath  faith,  and  is  in 
the  favour  of  God."  There  needs  be  no  pains  to  show, 
how  different  all  this  is,  from  the  tests  found  in  Calvin 
and  in  Calvinistick  confessions. 

Not  only  on  the  subjects  of  the  preceding  quota- 
tions, but  on  the  irresistibility  of  grace,  on  the  imputa- 
tion of  the  sin  of  Adam,  and  in  regard  to  whatever  else 
is  involved,  in  the  contemplated  controversy,  the  writer 
of  this  would  as  soon  have  expected  that  archbishop 
Tillotson  or  bishop  Taylor  should  have  been  produced 
in  proof  of  Calvinism,  as  that  such  a  use  should  be 
made  of  the  printed  sermons  of  bishop  Latimer.  Nei- 
ther does  this  judgment  arise  more  from  what  he  has 
said,  than  from  his  omitting  to  speak  the  language  of 
Calvinism,  where  his  subjects  gave  the  best  openings 
for  it,  had  it  been  his  creed.  For  instance,  ii\  his  dis- 
course on  the  king's  marriage  for  his  son;  or  that  on 
the  sowing  of  the  gospel  seed;  or  that  of  the  hiring  of 
labourers  into  the  vineyard;    a  Calvinistick  preacher 


92  CompartsoTtf  ^c,  with  the 

would  hardly  have  thought  himself  excusable,  in  not 
introducing  some  points,  which  are  not  even  hinted  at 
by  bishop  Latimer. 

There  needs  not  then  be  any  wonder  concerning  him, 
that  he  was  one  of  the  men,  who  authorized  the  read- 
ing of  Erasmus's  paraphrase  in  the  churches.  And 
although  what  has  been  affirmed  and  proved  of  him 
and  his  fellow-labourers,  can  hardly  stand  in  need  of 
confirmation  from  the  reciting  of  the  comments  of  an- 
other; yet,  as  there  was  perceived  a  reason  for  the  giv- 
ing of  extracts  from  the  said  paraphrase  under  the  first 
point,  there  may  be  a  like  use  in  doing  the  same  under 
the  second. 

Erasmus,  in  the  preface  of  his  paraphrase,  addressed 
to  Charles  V,  writes  thus: — "  Being  not  ignorant, 
Charles,  emperor  most  victorious,  how  much  godly 
fear  and  reverence  also  is  of  due  consequence  to  be 
given  partly e  unto  all  holye  scriptures,  which  the  hoiye 
fathers,  through  the  inspiration  of  God,  have  left  unto 
us;  and  especiallye  unto  that  parte  of  scripture  which 
maketh  an  upright  and  faithful  relation  of  such  thinges 
as  the  Heavenlye  Father,  either  wrought  in  facte  or 
spake  in  wordes,  for  the  health  and  salvation  of  the 
whole  worlde,  through  his  sonne  Jesus:  and  bemg  fur- 
ther privie  to  mine  own  un worthiness,  &c.  &c." 

The  same  ancient  author  thus  comments  on  John, 
iii.  17: — "  For  God  sent  not  his  Son  into  the  world  to 
condemn  the  world,  but  that  the  world  through  him 
might  be  saved"* — "  Albeit  that,  in  time  to  come,  the 
Father  should  judge  the  universal  worlde  by  his  Sonne 
at  his  last  cumming;  yet  at  this  time,  which  is  appoint- 

*  Paraphrase. 


Doctrines  of  the  Episcopal  Church. 


93 


cd  for  mercie,  God  has  not  sent  his  Sonne  to  condemn 
the  world  for  the  wicked  dedes  thereof;  but  by  his 
death  to  give  free  salvation  to  the  worlde  through  faith. 
And  lest  an}'^  body,  perishing  wilfully,  should  have 
whereby  to  excuse  their  own  malice,  there  is  given  to 
all  folkes  an  ea.sie  entrie  to  salvation." 

And  the  following  is  the  comment  given  on  John, 
vi.  51: — *'  The  bread  that  1  will  give  is  my  flesh,  which 
I  will  give  for  the  life  of  the  world'** — "  Even  this 
fleshe  which  you  see  and  look  upon,  and  whiche  I  shall 
bestowe  and  give  unto  death  for  to  redeme  the  life  of 
the  wholle  worlde,  is  the  living  bread." 

Of  the  texts  which  apply  to  the  question  of  xmiver- 
sal  redemption,  specimens  of  Erasmus's  interpretations 
may  be  seen,  by  referring  to  what  he  says  on  1  Tim. 
ii.  4,  6.  He  paraphrases  precisely  on  the  plan  of  those 
who  maintain  the  doctrine. 

To  the  above,  there  may  here  be  pertinently  added  a 
fact  given  by  the  Rev.  Dr.  Daubcnay,f  concerning  the 
first  English  bible  printed  after  the  reformation:  a  work, 
notoriously  conducted  under  the  authority  of  the  men, 
whose  sentiments  are  here  in  question.  The  prologue 
to  the  Epistle  to  the  Romans  runs  thus: — "  In  this 
epistle,  and  namely,  in  the  three  first  chapters,  St.  Paule 
sheweth  that  the  gospell  and  grace  thereof  was  foresene 
and  predestinate  of  God  from  before  the  begynnynge;  de- 
served thorowe  Christe,  and  now  at  the  laste  sent  forthe, 
that  all  men  should  belevc  thereon,  thereby  to  be  justi- 
fyed,  made  ryghteouse  and  happy,  and  to  be  delyvered 
from  under  the  dampnacyon  of  the  lawe  and  capivitie 
of  ceremonyes." 

*  Paraphrase.  t  Guide  to  the  Church,  vol.  ii.  p.  185» 


94  Comparison^  ^c.  with  the 

And  the  following  is  the  summary  of  the  contents  of 
the  first  chapter — "  The  everlastyng  ordinance  and 
election  of  God,  in  savynge  all  men  thorow  Christe  Jesu 
his  Sonne.  We  are  ordayned  to  good  works.  The 
dominyon  of  Christe." 

It  would  be  strange,  had  the  fact  been  so,  to  find 
such  wise  and  good  men  blundering  against  their  sys- 
tem, in  their  first  noble  effort  for  a  reformation. 

There  can  hardlv  be  need  to  contend  in  the  shape  of 
argument,  that  the  authorities  which  have  been  here  re- 
cited are  in  contrariety  to  what  is  taught  by  Calvinistick 
churches  and  writers.  For  the  sake  of  the  contrast  how- 
ever, the  manner  in  which  these  speak  shall  be  here  ex- 
hibited. 

The  Belgic  confession  has  nothing  to  the  point  of 
universal  redemption,  any  further,  than  as  the  negative 
of  it  is  a  clear  inference  from  what  is  said  concerning 
election.  As  to  the  canons  of  the  synod  of  Dort,  they 
treat  of  redemption  under  the  second  point,  confining  it 
to  the  elect,  but  avoiding  direct  crossing  of  the  position, 
that  the  sacrifice  of  the  cross  was  for  all  mankind.  It 
seems  not  unreasonable,  to  ascribe  the  reserve  to  a  re- 
luctance to  a  direct  contradiction  of  the  institutions  of 
the  English  church.  Be  this  as  it  may,  the  Westminster 
divines,  who  had  released  themselves  from  every  scru- 
ple originating  in  the  same  source,  have  spoken  ex- 
pressly to  the  point. 

The  confession  here  in  view,*  after  affirming  the  re- 
demption  of  the  elect,  adds  "  Neither  are  any  other  re- 
deemed by  Christ,  effectually  called,  justified,  adopted, 
sanctified  and  saved,  but  the  elect  only." 

*  Ch.  iii.  sec.  6. 


Doctrines  of  the  Episcopal  Church,  95 

The  same  document,*  professedly  statirig  the  design 
of  Christ's  mediatorial  office,  says, — "  The  Lord  Jesus, 
by  his  perfect  obedience  and  sacrifice  of  himself,  which 
he  through  the  eternal  spirit  once  offered  up  unto  God, 
hath  fully  satisfied  the  justice  of  his  father,  and  pur- 
chased not  only  reconciliation,  but  an  everlasting  inhe- 
ritance in  the  kingdom  of  Heaven,  for  all  those  whom 
the  father  hath  given  unto  him."  And  it  says  again, f 
"  To  all  those  for  whom  Christ  hath  purchased  redemp- 
tion, he  does  certainly  and  effectually  apply  and  com- 
municate the  same." 

To  show  the  inconsistency  of  all  this  with  the  doc- 
trine of  the  Episcopal  church,  it  is  but  to  suppose  a 
minister  of  one  of  the  numerous  societies  which  ac- 
knowledge the  Westminster  confession,  addressing 
God  in  his  public  prayer,  in  the  language  of  the  com- 
munion service,  declaratory  of  Christ's  having  made 
"  by  the  one  oblation  of  himself  once  offered  a  full, 
perfect,  and  sufficient  sacrifice,  oblation,  and  satisfac- 
tion, for  the  sins  of  the  whole  world;"  or  in  the  lan- 
guage of  the  devotions  for  Good-Friday,  as  having 
"  made  all  men,  and  hating  nothing  that  he  hath  made;" 
and  as  "  not  desiring  the  death  of  a  sinner,  but  rather 
that  he  should  be  converted  and  live."  Or,  the  same 
minister  may  be  supposed  telling  his  audience  in 
the  words  of  bishop  Latimer,  that  "  Christ  shed  as 
much  blood  for  Judas,  as  for  Peter;"  or  in  the  words  of 
bishop  Hooper — the  opinions  both  of  him  and  of  the 
other  bishops  being  supposed  explanatory  of  the  sense 
of  the  church — that  "  Cain  was  no  more  excluded  than 
Abel;  Saul  than  David;  Judas  than  Peter;  Esau  than 

*  Ch.  8.  sect.  5.  t  Sect,  8. 


96  Comparison^  ^c.  -with  thr 

Jacob."  In  the  event  of  such  prayers  and  of  such  dis- 
courses as  have  been  expressed,  there  is  taken  the 
liberty  to  suppose,  that  it  would  hardly  escape  either 
individual  censure  or  ecclesiastical  discipline. 

On  an  examination  of  Calvin's  institutions,  it  does 
not  appear  to  the  present  writer,  that  he  has  spoken 
any  further  to  the  purpose,  than  as  the  negative  of  the 
subject  is  an  obvious  inference  from  his  doctrine  of 
election.  It  would  seem  probable,  that  the  affirming  of  a 
redemption  designed  for  all  men  having  been  the  lan- 
guage of  the  church  in  every  preceding  age,  the  time 
was  not  yet  come  to  deny  the  doctrine,  however  the  lan- 
guage clothing  it,  might  be  abandoned.  Perhaps  also, 
Calvin  may  have  been  reluctant  to  so  open  an  hostility 
to  a  doctrine  of  Austin,  whom  he  seems  to  have  intend- 
ed to  follow  closely.  And  yet,  although  the  reformer  has 
devoted  a  whole  book*  to  Christ,  as  the  saviour,  he 
very  consistently  forbears  the  denominating  of  his  re- 
demption, as  for  the  sins  of  the  whole  world.  Had  the 
matter  been  distinctly  a  subject  of  litigation  in  Calvin's 
day,  there  would  seem  to  have  been  a  necessity  of  his 
speaking  to  it,  in  the  sixth  chapter  of  the  said  book; 
which  is  entitled — "  To  lost  man  there  is  to  be  sought 
redemption  in  Christ."  But  whether  the  redemption,  as 
existing  in  the  contemplation  of  the  divine  mind,  be  for 
all  men,  is  not  there  said. 

In  the  day  of  professor  Turretine,  the  language  ex- 
pressive of  a  partial  redemption  had  become  common 
in  Calvinistick  theology.  Accordingly,  he  delivers  his 
mind  as  follows:  f  He  states  the  question — "  Whether 
there  ought  to  be  attributed  to  God  a  conditional  will, 

•  The  second.  t  Locus  6.  Cont.  2. 


Doctrines  of  the  Episcopal  Church.  97 

or  universal  purpose  of  pitying  the  whole  race  of  man- 
kind fallen  into  sin,  of  appointing  Christ  a  mediator  for 
all  and  every  one,  and  of  calling  them  all  to  a  salutary 
participation  of  his  benefits?"  Then  the  professor  says, 
— "  It  is  not  made  a  question,  whether  men  are  predes- 
tinated collectively  and  individually,  whether  they  be- 
lieve or  not.  For  this  opinion  of  S.  H.  formerly  a  minis- 
ter of  the  Helvetic  churches,  is  some  while  since  ex- 
ploded. Neither  is  there  an  enquiry  concerning  the  ge- 
neral love  of  God,  which  he  exercises  towards  his  crea- 
tures,— but  of  his  spiritual  and  saving  love,  by  which 
he  wills  to  have  mercy  on  them,  to  the  end  of  their  sal- 
vation. Neither  is  there  enquired,  whether  there  be  in 
God  a  will,  teaching  and  approving  the  salvation  of  men; 
but  whether,  from  such  a  will,  approving  and  teaching 
to  men  their  duty,  there  can  be  gathered  any  will  or 
counsel  of  God,  by  which  he  intends  the  salvation  of  all, 
collectively  and  severally?  Nor  is  it  inquired,  whether, 
by  some  absolute  decree,  he  intends  the  salvation  of 
them  all  and  severally;  but  whether,  by  some  condi- 
tional decree,  God  appointed  to  give  salvation  univer- 
sally and  severally,  on  the  condition  of  faith.  The  ques- 
tion therefore  is  brought  within  these  bounds — whe- 
ther there  be  given  in  God  some  general  decree,  or  there 
be  declared  a  design  and  purpose  or  conditional  will, 
by  which  God  truly  and  seriously  savingly  compas- 
sionates all  and  every  one;  not  by  giving  faith,  but  by 
sending  Christ  for  all  and  every  one;  and  by  calling  all 
and  every  one  to  salvation,  under  the  condition  of  faith 
and  penitence?  which  the  favourers  of  universal -grace 
affirm,  and  which  we  deny."  The  professor  has  drawn 
up  his  statement  with  no  small  address;  so  as  to  make 
his  own  opinion  on  the  question,  an  inference  contem- 

VoL.  II.  N 


98  Companion,  Qfc.  with  the 

plated  as  established  by  his  preceding  reasonings  on 
predestination:  Whereas,  the  natural  order  of  the  sub- 
ject is — first,  what  the  scriptures  have  delivered  con- 
cerning redemption,  their  great  object;  and  then,  ac- 
cording to  the  issue  of  this  inquiry,  to  regulate  our 
ideas  on  the  more  recondite  subject  of  the  divine  de- 
crees. 

After  Turretine,  the  attention  may  be  properly  trans- 
ferred to  professor  Witsius.  He  treats  of  the  subject 
fully,  in  the  ninth  chapter  of  his  second  book.  In  the  se- 
cond section  of  this  chapter,  he  states,  that  the  obedi- 
ence and  the  sufferings  of  Christ,  on  account  of  the  dig- 
nity of  his  person,  were  of  such  value,  as  to  be  sufficient 
to  redeem  not  only  all  mankind,  but  myriads  besides,  if 
it  had  pleased  God  and  Christ,  that  so  extensive  a  salva- 
tion should  be  wrought.  In  the  third  section,  he  declares 
that  Christ,  as  a  man,  felt  for  all  those  whose  nature  he 
had  assumed;  so  as  not  only  to  wish  them  well,  but  to 
lament  the  ruin  of  those  for  whom  he  had  not  engaged: 
And  this  is  illustrated  by  the  tears  shed  on  the  foresight 
of  the  impending  destruction  of  Jerusalem.  Then,  in  the 
next  section,  Dr.  Witsius  goes  on  to  show,  that  even 
the  reprobate  receive  benefit  from  the  death  of  Christ, 
inasmuch  as  it  occasioned  the  spreading  of  the  gospel, 
which  is  productive  of  many  temporal  advantages.* 
Further,  it  is  affirmed  in  the  fourth  section,  that  the  sa- 
tisfaction of  Christ  will  avail  for  all  who  come  to  him; 
and  that  salvation  by  him  is  to  be  offisred  indiscriminately 

*  It  seems  to  have  been  hardly  worth  while  to  mention  those  ad- 
vantages; when  according  to  the  system  sustained,  there  is  attach- 
ed to  them  the  awful  disadvantage  of  a  condemnation  aggravated 
by  the  rejection  of  a  gospel  not  designed  for  the  persons  in  con- 
templation. 


J 


Doctr'uies  of  the  Episcopal  Church,  99 

to  all.  After  these  concessions,  there  comes  in  the  sixth 
section,  which  is  directly  to  the  point,  and  is  as  follows 
— "  That,  however,  Christ,  according  to  tlie  will  of  God 
the  Father,  and  his  own  purpose,  did  neither  engage  nor 
satisfy,  and  consequently  in  no  manner  die,  but  only  for 
all  those,  and  those  alone,  whom  the  Father  gave  him,  and 
who  are  actually  saved."  The  learned  author  goes  on  to 
sustain  his  position,  by  the  authorities  usually  conceiv- 
ed of  by  Calvinists  as  applicable.  And  then  he  says  to- 
wards the  end  of  the  chapter* — "The  satisfaction  of 
Christ  for  the  reprobate  had  not  only  been  useless,  but 
highly  unworthy  both  of  God  and  of  Christ:  Unworthy 
of  the  wisdom,  goodness,  and  j  ustice  of  God,  to  exact  and 
receive  satisfaction  from  his  most  beloved  Son,  for  those, 
whom  he  neither  gave,  nor  wanted  to  give  to  his  Son, 
and  whom  he  decreed  to  consign  to  everlasting  confine- 
ment, that  they  might  suffer  in  their  own  persons  ac- 
cording to  the  demerit  of  their  crimes:  Unworthy  of 
Christ,  to  give  his  blood  a  price  of  redemption  for  those, 
whom  he  had  not  in  charge  to  redeem.  And,  if  we  may 
speak  freely,  this  also,  in  some  respect,  would  be  for 
Christ  to  account  the  blood  of  the  new  covenant,  or  the 
new  covenant  itself,  by  which  he  was  sanctified,  a  com- 
mon or  unholy  thing." 

If  this  sentiment  of  professor  Witsius — which  how- 
ever is  not  peculiar  to  him — be  here  rightly  appre- 
hended; it  states  as  an  objection  against  there  being  a 
redemption  for  those  who  eventually  perish,  that  there 
is  thus  a  disproportion  between  the  merits  of  the  Re- 
deemer and  their  results.  Nevertheless,  it  is  common 
with  the  very  authors  who  express  themselves  in  this 

*  Sect.  35. 


100  Comparison,  ^c.  with  the 

manner,  when  they  would  ward  off  the  force  of  scriptu- 
ral authorities  adduced  for  the  estabhshment  of  the 
same  doctrine,  to  say,  that  indeed  the  dignity  of  the 
Redeemer's  character  was  sufficient  to  have  extended 
the  benefit  of  his  death  to  men  and  angels  without  ex- 
ception; but  that  this  did  not  enter  into  the  determina- 
tions of  divine  wisdom.  There  seems  an  inconsistency 
in  these  sentiments. 

But  what  necessity  is  there  to  make  such  compari- 
sons, between  the  sacrifice  and  its  beneficial  conse- 
quences? And  is  not  such  a  proceeding  founded  on  the 
mistaken  principle,  of  there  being  a  substitution  main- 
taining an  exact  equality  between  the  sufferings  of  the 
substitute  on  the  one  hand,  and  the  demerits  of  the  ori- 
ginal party  and  the  sufferings  which  he  would  other- 
wise have  endured,  on  the  other?  Such  a  presumed 
equality  is  subversive  of  every  idea  of  divine  mercy,  in 
the  transaction:  For  there  is  no  security  in  the  release 
of  a  debt,  which  has  been  amply  paid,  or  in  dispensing 
with  a  penalty,  on  a  consideration  which  could  not  but 
be  accepted  as  an  equivalent.  And  yet  we  are  told — 
*'  God  so  loved  the  world,  that  he  gave  his  only  begot- 
ten Son." 

The  honour  of  the  propitiatory  sacrifice  of  Christ  is 
sufficiently  sustained,  by  its  being  affirmed  to  be  the 
appointed  ground  of  the  forgiveness  of  sin;  not  to  be 
defeated  of  its  object,  by  any  measure  of  past  demerit 
in  the  penitent  offender;  and  not  admitting  of  addition- 
al efficacy,  from  any  measure  of  holiness  in  the  most 
exemplary  saint.  But  when,  not  content  with  this  evan- 
gelical truth,  we  speculate  beyond  the  data  given  to  us 
in  holy  writ;  and  are  thereby  led  to  affirm,  by  reasonings 
a  priori,  what  God  cannot  do,  and  what  he  must  do,  from 


Doctrines  of  the  Episcopal  Church.  101 

the  propriety  which  we  suppose  to  be  exacted  by  the 
subject;  such  operations  of  our  minds  may  tend  to  give 
consistency  to  a  preconceived  system,  but  cannot  con- 
tribute to  the  establishment  of  its  truth. 

The  author  is  impressed  by  the  opinion,  that  since 
the  spread  of  the  doctrine  of  philosophical  necessity 
among  the  Calvinists,  there  has  been  among  them  less 
reluctance  than  formerly,  to  speak  of  redemption  in 
terms  of  universality.  By  this,  in  the  instances  in  which 
it  takes  place,  their  language  is  made  more  conforma- 
ble to  scripture;  while  yet,  there  is  behind  the  curtain 
a  reserve  in  the  mysteries  of  philosophy.  There  is  an 
example  in  the  eminent  necessarian  president  Edwards; 
and  if  an  opinion  expressed  by  Dr.  Priestley*  be  cor- 
rect, the  first  Calvinistick  divine  of  that  description.  In 
the  conclusion  of  his  book,  he  applies  the  whole  of  his 
argument  to  the  sustaining  of  Calvinism,  on  principles 
purely  metaphysical;  and  he  infers  as  follows:  "  From 
these  things  it  will  inevitably  follow,  that  however 
Christ  in  some  sense  may  be  said  to  die  for  all  and  to 
redeem  all  visible  Christians,  yea  the  whole  world  by 
his  death;  yet  there  must  be  something  particular  in  the 
design  of  his  death,  with  respect  to  such  as  he  intended 
should  be  actually  saved  thereby.  As  appears  by  what 
has  been  now  shewn,  God  has  the  actual  salvation  or 
redemption  of  a  certain  number  in  his  proper  absolute 
design  and  of  a  certain  number  only;  and  therefore  such 
a  design  only  can  be  prosecuted  in  any  thing  God  does, 
in  order  to  the  salvation  of  men."  In  this  passage,  in 
which  there  is  an  allusion  to  certain  texts  of  scripture, 

*  This  opinion  of  Dr.  Priestley  is  stated  in  the  Second  Part  of 
this  work. 


102  Comparison^  ^c.  with  the 

president  Edwards  evidently  gives  up  those  texts  to  the 
redemptionists  on  the  universal  plan;  and  narrows  the 
scheme  of  Christ's  salvation,  by  considerations  of  what 
he  conceived  to  result  from  a  speculative  view  of  the 
attributes  of  God,  and  the  constitution  of  the  human 
mind.  If  any  one  should  suspectj'that  the  texts  are  here 
taken  possession  of,  before  they  have  been  surrendered, 
it  is  but  to  refer  to  the  explanations  of  them,  in  the 
writers  just  before  mentioned — Calvin,  Turretine,  and 
Witsius.  These  writers  deny,  that  "  all  men,"  and  "  the 
whole  world,"  were  in  any  manner  intended.  All  sorts 
of  men,  and  the  whole  world  of  the  elect,  and  the  like 
phrases,  are  what  they  conceive  to  be  expressive  of  the 
mind  of  the  Holy  Spirit,  in  the  places  referred  to. 

Besides  president  Edwards,  there  shall  be  here  men- 
tioned   one    of    his   successors Dr.    Witherspoon. 

This  divine  rejects  the  necessarian  scheme,  as  was 
shown  in  another  part  of  the  present  work.  However, 
he  is  not  thereby  prevented  from  expressing  himself  as 
follows,  in  his  sermon  intitled  "  Christ's  Death  a  Proper 
Atonement  for  Sin."  "  I  am  sensible,  my  brethren, 
that  very  great  controversies  have  been  raised  in  another 
view,  as  to  the  extent  of  Christ's  death,  and  the  import 
of  this  and  other  such  general  expressions  in  the  scrip- 
tures." His  text  was*  "  He  is  the  propitiation  forour sins, 
and  not  for  ours  only,  but  also  for  the  sins  of  the  whole 
world:"  And  the  Dr.  had  explained  this  text  as  having 
a  reference  to  Jewish  prejudice;  and  as  affirming,  that 
the  propitiation  spoken  of  was  for  Gentiles  as  well  as 
Jews.  Then,  in  allusion  to  a  question  glanced  at  of 
another  nature,  he  proceeds  thus,  "  In  this,  as  in  most 

»  I  John  ii.  2. 


Doctrines  of  the  Episcopal  Church.  103 

other  debates,  matters  have  been  carried  a  far  greater 
length,  than  the  interests  of  truth  and  piety  require;  and, 
as  is  also  usual,  they  have  arisen  from  an  improper  and 
unskilful  mixture  of  what  belongs  to  the  secret  coun- 
sels of  the  Most  High  with  his  revealed  will,  which  is 
the  invariable  rule  of  our  duty.  Without  entering  there- 
fore into  these  debates,  which  are  unsuitable  to  our 
present  employment;  or  rather,  giving  my  judgment 
that  they  are  for  the  most  part  unnecessary,  unprofita- 
ble, or  hurtful;  I  shall  lay  down  three  propositions  on 
this  subject,  which  I  think  can  hardly  be  called  in  ques- 
tion; and  which  are  a  sufficient  foundation  for  our  faith 
and  practice."  If  there  be  rightly  apprehended  the 
scope  of  the  learned  president  in  this  passage,  he  dis- 
tinguishes between  the  revealed  will  in  scripture,  and 
secret  counsels;  our  knowledge  of  the  existence  of 
which,  is  adduced  by  reasonings  from  other  sources; 
the  distinction  being  precisely  the  same  with  that  stated 
from  Luther,  under  the  first  point.  But  this  is  not  Cal- 
vinism, as  it  stood  originally,  if  the  term  be  here  rightly 
understood.  The  system  denies,  that  there  is  any  reve- 
lation of  the  good  will  of  God  to  all  mankind,  in  refer- 
ence to  their  eternal  state;  as  may  be  seen  in  what  has 
been  quoted  to  the  contrary,  from  Calvinistick  writers  of 
high  authority.  Nevertheless,  there  is  here  great  satis- 
faction taken  in  such  an  approximation  to  the  truth,  as 
that  of  an  allowance  of  the  general  tenor  of  the  declara- 
tions of  scripture;  before  weakened  by  distinctions, 
which  will  never  seem  natural  to  understandings  not 
warped  by  systems.  And  further,  it  is  here  fully  be- 
lieved, that  the  approximation  would  be  consummated 
by  union;  if  there  were  universally  discerned  the  true 
sense  of  scripture,  on  the  correlative  subject  of  predes- 


104  Comparison^  ^c.  with  the 

tination:  For  then,  the  texts  in  favour  of  universal  re- 
demption would  be  seen  in  all  their  bright  beneficence, 
without  the  intervention  of  the  thought,  that  there  is  a 
darker  medium,  through  which  the  object  will  some- 
times present  itself  to  our  understandings.  And  if  this 
apparent  inconsistency  were  done  away,  it  is  to  be 
hoped,  that,  to  the  humble  mind,  no  further  difficulty 
would  remain:  Since  it  requires  no  great  degree  of 
submission  of  our  limited  wisdom  to  the  divine,  to  in- 
duce us  to  say  with  Job,  "  Canst  thou  by  searching  find 
out  God?  Canst  thou  find  out  the  Almighty  to  perfec- 
tion?" In  short,  remove  the  embarrassment  before  re- 
ferred to — which  is  here  firmly  believed  to  have  arisen 
from  misconstruction  of  scripture — and  there  will  re- 
main nothing  incomprehensible,  beyond  what  exists  in 
nature;  on  the  ground  of  which,  if  there  had  never  been 
a  revelation,  it  would  have  been  impossible  for  us  to 
account,  either  why  God  permits  moral  evil,  when  it 
was  in  his  power  to  have  prevented  it;  or  why  he  created 
physical  objects,  for  uses  which  they  do  not  always 
reach.  Considering  the  gross  ignorance  of  man  in  his 
natural  condition,  he  ought  not  to  complain  of  revela- 
tion, that  notwithstanding  its  inestimable  discoveries,  it 
does  but  enable  him  to  "  know  in  part." 


III.  OF  FREE-WILL. 

The  church  is  silent  on  the  point,  philosophically  considered — 
It  is  to  be  considered  in  relation  to  Original  Sin — The  ninth 
Article—The  thirteenth—The  opinions  of  Calvinistick  Churches 
and  Divines — A  caution  against  Misapprehension — The  suffi- 
ciency of  the  Theory  here  advocated — Extravagance  of  some 
learned  and  pious  Persons — The  different  Language  of  the 
Church. 

THE  subject  now  proposed,  may  be  considered  in 
two  different  points  of  view;  one  of  them  philosophi- 
cal, and  the  other  theological.  All  the  controversies  of 
the  former  description  may  be  supposed  precisely  what 
they  now  are,  were  man  a  sinless  being;  yet,  in  all  re- 
spects, understanding  and  willing  as  he  is  found  at  the 
present  day.  But  this  is  not  the  line,  in  which  the  matter 
was  treated  of,  either  by  Calvin  or  by  Arminius.  It  was 
presumed  by  both  of  them,  that  man,  before  the  fall, 
had  an  inherent  ability  for  a  choice  between  good  and 
evil:  and  they  treated  of  no  other  slavery  of  the  will, 
than  that  which  was  the  effect  of  the  apostacy. 

It  is  remarkable,  that  in  the  thirty-nine  articles,  the  arti- . 
cle  entitled  "  Of  Free-will,"  says  not  a  word  on  the  sub- 
ject in  a  philosophical  point  of  view.  It  is  impossible,  that 
the  compilers  could  have  been  ignorant  of  "  the  horrid 
stoical  contentions,"  as  Melancthon  calls  them,  formerly 
subsisting,  but  at  last  suppressed  in  the  churches  under 
Luther:    And  accordingly,  they  avoided   saying  any 

Vol.  IL  o         ' 


106  •  Comparison^  ^c.  with  the 

thing,  tending  to  revive  them  in  the  church  of  England. 
But  in  the  exercise  of  this  caution,  they  do  not  fail  to 
lay  down,  as  a  leading  position  of  their  system,  what 
neither  Luther  nor  Melancthon  doubted  of;  and  vAvaX 
Arminius,  when  he  appeared,  acknowledged  as  expli- 
citly as  either  of  them;  that  man,  by  his  fall,  lost  the 
ability  to  do  good;  and  that  consequently  any  good, 
since  found  in  any  man,  is  of  the  grace  of  God  through 
Christ.  As  the  Calvinists  and  the  Arminians  concurred 
in  this,  at  the  synod  of  Dort;  nothing  more  needs  to 
be  here  said  concerning  it:  and  the  reciting  of  the  tenth 
article  may  the  more  readily  be  dispensed  with,  be- 
cause  of  the  occasion  which  will  occur  of  bringing  it 
into  view,  under  the  next  point  of  the  controversy. 

But  the  point  of  free  will  is  so  connected  with  the 
doctrine  of  original  sin,  that  on  the  question  of  the 
sense  of  the  episcopal  church,  in  regard  to  the  former, 
the  subject  ought  not  to  be  dismissed,  without  a  view  of 
the  doctrine,  as  held  by  the  said  church;  nor  without 
an  inquiry,  how  far  she  favours  either  the  one  or  the 
other  of  the  parties,  on  this  important  question. 

Here  it  will  be  necessary  to  recite  the  ninth  article, 
entitled  "  Of  Original  Sin." 

"  Original  sin  standeth  not  in  the  following  of  Adam 
(as  the  Pelagians  do  vainly  talk);  but  it  is  the  fault 
and  corruption  of  the  nature  of  every  man,  that  natu- 
rally is  engendered  of  the  offspring  of  Adam,  whereby 
man  is  very  far  gone  from  original  righteousness,  and  is 
of  his  own  nature  inclined  to  evil,  so  that  the  flesh  lust- 
eth  always  contrary  to  the  spirit;  and  therefore,  in  every 
person  born  into  this  world,  it  deserveth  God's  wrath 
and  damnation.  And  this  infection  of  nature  doth  re- 
main, yea,  in  them  that  are  regenerated;  whereby  the 


Doctrines  of  the  Episcopal  Church.  107 

lust  of  the  flesh,  called  in  Greek  "  4^^ov>j(t*(5t  cr<3t^Ko?,"  which 
some  do  expound  the  wisdom,  some  the  sensuality, 
some  the  affection,  some  the  desire  of  the  flesh,  is  not 
subject  to  the  law  of  God.  And  although  there  is  no 
condemnation  for  them  that  believe,  and  are  baptized; 
yet  the  apostle  doth  confess,  that  concupiscence  and 
lust  hath  of  itself  the  nature  of  sin." 

In  this  article,  the  first  thing  aimed  at  is  to  enter  a 
protest  against  the  Pelagian  heresy:  concerning  which, 
there  is  here  no  question  made. 

The  article  goes  on  to  define,  wherein  original  sin 
consists.  It  is  "  the  fault  or  corruption  of  our  nature;" 
and  not  the  imputation  of  the  act  of  another.  It  is  that 
"  whereby  man  is  far  gone  from  original  righteousness;" 
and  not  that,  by  which  he  wills  every  species  of  evil; 
and  is  ready  for  the  commission  of  it,  if  not  restrained 
by  motives  which  have  no  reference  to  moral  princi- 
ple.*   "  And  thereby  he  is  of  his  own  nature  inclined 

*  Stress  has  been  laid  on  the  Latin;  which  has  for"  far  gone" — 
"  quam  longissime" — "  gone  as  far  as  possible."  This  is  held 
up  by  many  Calvinistick  writers,  as  very  important  to  their  cause. 
But  there  is  no  reason  for  the  construction;  as  will  be  perceived, 
if  the  state  of  the  controversy,  at  the  time  of  framing  the  article, 
be  in  view.  There  had  been  taken  a  distinction  between  the  posi- 
tive loss  of  righteousness,  and  a  propensity  to  sin:  and  the  scho- 
lastics had  even  considered  positive  righteousness,  not  as  a  con- 
nate quality,  but  as  a  supernatural  habit.  All  had  treated  of  it, 
as  utterly  lost  in  Adam;  and  in  this,  there  was  no  controversy  be- 
tween the  Calvinists  and  the  Arminians.  The  distinction  referred 
to  was  made,  and  had  become  familiar;  so  as  to  be  explanatory  of 
the  article:  which  pronounces,  in  respect  to  positive  righteous- 
ness, that  man  is  gone  from  it  as  far  as  possible;  and  in  respect  to 
sin,  that  he  is  of  his  own  nature  inclined  to  it.  This  is  a  very 
different  sentiment,  from  that  of  his  being  possessed  of  passion? 
impelling  him  to  all  sorts  of  vice  and  mischief. 


108  Comparison,  &fr.  with  the 

to  evil" — not  irresistibl}r^2PPC^l^d  to  it.  And  further, 
it  is  of  such  sort,  that  "  the  flesh  lusteth  always  con- 
trary to  the  spirit:"  alien  from  the  language  of  a  radi- 
cal corruption  in  all  the  parts  of  the  soul,  and  implying 
that  even  in  the  unregenerate,  to  whom  the  text  of 
scripture  is  here  exclusively  applied,  there  may  be  a 
mind  approving  of  what  is  good.*  Then  follows  a 
comment — "  In  every  person  born  into  this  world,  it 
deserveth  God's  wrath  and  damnation."  There  is  a 
deserving,  not  an  incurring  of  the  matter  spoken  of. 
According  to  Austin,  even  infants,  dying  without  bap- 
tism, are  under  the  actual  sentence  of  damnation;  al- 
though,  agreeably  to  the  dictates  of  his  own  humanity, 
without  any  ground  alleged  from  scripture — it  was  the 
lightest  damnation  of  all:  The  article,  however,  speaks 
not  of  infliction,  but  of  desert.  Again — What  de- 
serves? The  answer  is — •'  It" — meaning  the  opposition 
of  the  lust  of  the  flesh  to  the  drawings  of  the  spirit. 
This  opposition,  it  may  be  said,  considered  as  distinct 
from  person,  cannot  be  the  subject  of  damnation.  Cer- 
tainly it  cannot,  as  this  word  has  become  appropriated 
by  use  to  a  state  of  torment:  but  the  matter  is  other- 
wise, according  to  ancient  usage,  and  especially  to  the 
known  extent  of  the  word  in  Latin;  which  does  not 

*  It  is  to  be  lamented,  that  not  only  authors,  but  some  churches 
make  use  of  figurative  language,  for  the  clothing  of  abstract 
propositions.  We  have  no  conception  of  the  soul,  as  divided  into 
parts;  nor  of  any  such  relation  among  its  powers,  as  that  subsist- 
ing between  a  root  and  the  shoots  which  grow  from  it.  If  the 
meaning  be,  that  the  infection  spoken  of  extends  to  all  the  powers 
of  the  soul;  so  that  they  become  perverted  or  abused,  except  so 
far  as  they  become  restrained  and  regulated  under  the  agency  of 
divine  grace;  the  position  is  not  here  intended  to  be  denied,  but 
on  the  contrary  is  affirmed  as  an  important  truth. 


Doctrines  of  the  Episcopal  Church.  109 

necessarily  imply  any  thing  more  than  condemnation 
or  censure  generally.*  This  brings  to  the  point,  that 
the  affirmed  depravity  of  sensual  inclination  is  opposed 
to  the  perfection  of  an  holy  God,  and  cannot  but  be  an 
object  of  his  disapprobation  and  displeasure.  There 
needs  no  notice  of  what  is  added  concerning  the  remain- 
ing of  the  infection  of  nature  in  the  regenerate,  any 
further,  than  to  remark  the  application  w hich  the  com- 
pilers have  made  of  two  Greek  words. t  The  expres- 
sion, as  it  stands  in  scripture,  is  evidently  a  personifi- 
cation of  the  corrupt  and  sensual  nature  of  man;  and 
agreeably  to  the  interpretation,  there  is  a  choice  of 
words  given  in  the  varied  phraseology  of — the  wisdom 
— the  sensuality — the  affection — and  the  desire  of  the 
flesh:  which  is  in  itself,  and  can  never  be  made  other- 
wise than  contrary  to  the  holy  law  of  God. 

Further,  the  use  made  of  the  Greek  expression  tends 
to  explain  the  scriptural  quotation  in  an  early  part  of 
the  article — '*  so  that  the  flesh  lusteth  always  contrary 
to  the  spirit."     This  is  found  in  the  seventeenth  verse 

*  Mr.  Lawrence  (page  273)  quotes  from  bishop  Hooper,  the 
following  sentence:  as  giving  an  instance  of  the  use  of  the  word 
"  damnation"  in  his  day — "  Of  these  words  should  those,  that  be 
damned  by  the  magistrates,  acknowledge,  that  it  is  not  the  magis- 
trate that  putteth  them  to  execution,  but  God,  whose  ministers 
they  be." 

There  occurs  in  Brandt's  history  a  similar  use  of  the  word.  In 
a  paper  given  in  to  the  synod,  declaring  the  opinions  of  the  cele- 
brated Peter  du  Moulin,  he  made  use  of  these  expressions — 
",Damno  Arminium  ejusque  sectaries"  and — "  Arniinii  scholam 
damno  et  abominor."  It  cannot  be  supposed  of  this  learned  di- 
vine, that  he  used  the  word  in  any  other  sense,  than  that  pleaded 
to  be  in  the  article. 


1 10  Comparison^  ^c.  with  the 

of  the  fifth  chapter  of  the  Epistle  to  the  Galatians; 
where  the  words  are  used,  not  without  a  reference  to 
the  Holy  Spirit  of  God.  Nevertheless,  the  sense  re- 
quires that  we  understand  the  spirit  or  intellectual  prin- 
ciple of  man;  although  this  regulated  by  divine  grace: 
And  if  so,  since  the  will  of  the  personified  fleshly  na- 
ture remained  even  in  the  regenerate,  there  was  con- 
templated a  superior  agency  in  man;  which  might  be 
in  submission,  either  to  heavenly  inspiration  on  the  one 
hand,  or  to  blind  appetite  on  the  other.  The  more  the 
two  phrases  of  scripture  are  examined,  the  more — it  is 
here  trusted — the  fact  will  appear,  that  the  inspiration 
which  indited  them  contemplated  in  raan  an  approba- 
tion and  a  desire  of  moral  good;  but  this,  counteracted 
by  propensities  of  an  opposite  kind:  the  latter  govern- 
ing him  as  he  is  by  nature;  but  these  being  subjected 
to  the  other,  when  he  becomes  what  he  ought  to  be  by 
grace. 

It  has  been  already  intimated,  that  the  confession  in 
the  morning  and  evening  prayers,  put  in  on  the  review, 
bears  so  much  resemblance  to  one  in  a  liturgy  com- 
posed by  Calvin,  that  this  must  be  supposed  to  have 
been  kept  in  mind  in  the  composition.  But  to  show 
the  difference  between  the  sentiments  of  this  reformer, 
and  those  of  the  English  compilers,  on  the  subject  of 
original  sin,  it  is  worthy  of  remark,  that  the  latter  left 
out  these  words  in  the  form  before  them — "  by  which 
we  are  alike  inclined  to  all  evil  and  alien  from  all 
good."*  Not  only  so,  they  took  a  like  liberty,  with 
the  confession  contained  in  a  liturgy  drawn  up  for  the 
church  of  Cologne,  by  Melancthon  and  Bucer.     From 

*  Tam  ad  omne  malum  pronos,  quam  ab  omni  bono  alienoj^ 


Doctrines  of  the  Episcopal  Church,  111 

this  liturgy,  there  seems  to  have  been  in  a  great  mea- 
sure borrowed  the  confession  in  the  communion  ser- 
vice, beginning  thus — "  Almighty  God,  Father  of  oiv" 
Lord  Jesus  Christ,  Maker  of  all  things,  Judge  of  all 
men."  In  the  Cologne  liturgy  the  worshippers  deplore 
that  they  are  by  nature  "  prone  to  all  evil  and  abhorrent 
from  all  truly  good  things."*  But  this  is  dropped  in 
the  English  liturgy.  So  is  what  the  said  liturgy  of 
Cologne  had  subjoined  to  the  form  taken  from  the 
Romish  ritual,  and  found  also  in  the  English  book,  be- 
ginning thus — "  It  is  very  meet,  right  and  our  bounden 
duty,  &c."  Among  other  things  there  was  added  in 
the  form  of  Cologne,  but  not  copied  in  the  English — 
"  And  when,  being  fallen  from  thee  by  Adam's  sin,  we 
had  become  thy  enemies,  and  therefore  liable  to  death 
and  eternal  damnation,"  Sccf  The  Augsburg  confes- 
sion itself,  in  reference  to  original  sin,  had  used  the 
terms — "  condemning  and  bringing  eternal  death"J — 
and  again — "  condemned  by  God."^  With  these  docu- 
ments before  the  compilers,  it  can  hardly  be  thought, 
but  that  the  departure  from  the  strong  language  of 
them  was  from  deliberate  design. 

The  facts  just  above  stated  are  taken  from  Dr.  Law- 
rence, ||  who  professes  to  take  them  from  the  original 
authorities.^ 

*  Ad  quae  vis  mala  pronos  et  abhorrentes  a  veris  bonis. 

t  Per  peccatum  adae  a  te  difficientes,  inimici  tui  et  ideo  morti 
et  damnationi  acternae  obnoxii  facti  essemus. 

\  Damnans  et  afferens  aeternam  mortem. 

§  Damnati  a  Deo. 

II  Page  281. 

IT  It  has  been  said,  that  the  qualifying  clause  in  the  seventeenth 
article  is,  "  nearly  copied  from  Calvin's  Institutes;  and  that  the 


112  ComparisoTiy  ^c.  with  the 

The  thirteenth  article  of  the  church,  entitled  "  Of 
Works  before  Justification,"  has  so  much  coincidence 
with  the  ninth,  that  the  former  shall  be  here  given,  and 
remarked  on: 

"  Works  done  before  the  grace  of  Christ,  and  the 
inspiration  of  his  spirit,  are  not  pleasant  to  God,  foras- 
much as  they  spring  not  of  faith  in  Jesus  Chris.t,  neither 
do  they  make  men  meet  to  receive  grace,  or  (as  the 
school  authors  say)  deserve  grace  of  congruity:  yea 
rather,  for  that  they  are  not  done  as  God  hath  willed 
and  commanded  them  to  be  done,  we  doubt  not  but 
they  have  the  nature  of  sin." 

Perhaps  there  is  no  article  of  the  church,  more  ge- 
nerally  misapprehended  than   this:   and  it  cannot  be 

latter  part  of  it  is  a  literal  translation  from  that  reformer's  caution 
against  the  abuse  of  this  very  doctrine"  (predestination). 

On  this  position  the  following  i-emarks  occur.  First,  that  the 
Latin  phraseology  of  the  Institutions,  and  that  of  the  Latin  arti- 
cles, are  materially  different,  as  will  be  seen  below:  which  is  pre- 
sumptive evidence,  that  the  composers  of  the  one  had  not  the 
other  within  their  view.  As  to  the  sentiment  of  the  clause,  it 
was  common  to  Calvinists  and  Arminians. 

Secondly,  If  the  compilers  may  be  supposed  to  have  had  an 
eye  to  Calvin's  Institutes,  their  not  going  with  him  beyond  what 
an  Arminian  may  subscribe,  is  no  slight  evidence  of  their  not 
thinking  with  him  to  the  extent  of  what  is  found  in  his  Institu- 
tions. 

Latin  article:  Deinde  promissiones  divinas  sic  amplecti  opor- 
tet,  ut  nobis  in  sacris  Uteris  generaliter  propositae  sunt;  et  Dei 
voluntas  in  nostris  actionibus  ea  sequenda  est,  quara  in  verbo  Dei 
habemus  diserte  revelatam. 

Calvin:  Suis  promissionibus  (Deus)  vult  nos  esse  contentos, 
neque  alibi  quaerere  an  futurus  sit  nobis  exorabilis. 

Proinde,  in  rebus  agendis,  ca  est  nobis  perspicienda  Dei  volun- 
tas, quam  verbo  suo  declarat. 


Doctrines  of  the  Episcopal  Church.  113 

rightly  understood,  without  reference  to  old  times  and 
distinctions,  not  occurring  in  modern  theology;  even, 
as  is  here  supposed,  in  the  church  against  which  the 
article  was  intended.  The  schoolmen,  as  thev  are 
called,  had  invented  two  species  of  merit — that  of  con- 
gruity  and  that  of  condignity.  The  first  attached  to 
deeds  performed  by  man  in  his  natural  strength;  in 
consequence  of  which,  as  was  conceived,  it  was  fit  that 
God  should  extend  to  him  supernatural  aid;  and  there- 
fore, this  would  certainly  be  done.  Whatever  the  sin- 
ner, now  converted,  should  accomplish  under  this  aid, 
was  supposed  worthy  of  reward,  on  the  terms  of  the  gos- 
pel covenant;  and  was  therefore  called  merit  of  condig- 
nity. It  is  the  former  kind  of  merit,  which  the  article 
contemplates,  and  is  therein  denied.  The  article  must 
have  been  framed,  for  the  especial  purpose  of  meeting 
the  error;  and  it  speaks  of  works  done  before  the  grace 
of  Christ,  and  the  inspiration  of  his  spirit.  Nothing 
can  be  wider  of  the  sentiment  intended,  than  the  fancy 
entertained  by  many,  relative  to  baptized  persons  of  a 
Christian  education,  that  in  succeeding  life,  there  must 
be  a  critical  moment  of  conversion;  previously  to  which, 
all  they  do,  not  excepting  their  very  prayers,  are  strictly 
speaking  sins.  If  this  be  a  correct  idea,  the  whole  sys- 
tem of  the  church  must  be  radically  erroneous,  as  will 
be  shown  in  the  proper  place.  But  if,  as  the  church 
presumes,  all  who  are  fit  subjects  of  baptism,  and  have 
received  it,  are  therein  made  Christ's,  by  a  grace  given 
to  them  in  the  transaction;  all  works  done  by  them,  as 
the  gospel  has  commanded,  are  good,  not  only  for- 
mally, but  as  to  their  principle.  But  of  the  works 
spoken  of  in  the  article,  it  affirms,  that  they  are  not 
pleasant  to  God.  Actions  may  be  contemplated,  as 
Vol.  II.  p 


114  Comparison^  tfc.  with  the 

they  arc  in  themselves,  or  as  in  alliance  with  the  mo- 
tives, and  with  the  habitual  state  of  mind  from  which 
they  issue.     However  good  an  action  in  itself;  yet,  if 
it  be  not  also  good  in  the  circumstances  stated,  it  is  not 
from  the  grace  of  Christ  and  the  inspiration  of  his  spi- 
rit; and  it  cannot  be  pleasant  to  God,  according  to  the 
article;  which,  however,  says  nothing  as  to  any  outward 
discrimination  in  the  condition  of  mankind;  whereby 
some  may  become  objects  of  the   grace  of   Christ, 
while  others  are  necessarily  barred  from  all  access  to 
its  pale.     Works,  in  which  the  said  grace  is  wanting, 
have  not  the  fictitious  merit  of  congruity:  and  the  mis- 
chief of  the  error  here  alluded  to,  was  what  the  article 
principally  intended  to  protest  against.    It  goes  further; 
and  affirms  of  such  works,  that  they  have  the  nature  of 
sin — not  that  they  are  sins;  as  if  this  applied  to  works 
beneficent  in  themselves;  yet  done  by  worldly  men, 
from  worldly,  though  not  from  base  motives.     Such 
works,  do  not  prevent  the  performers  of  them  from 
being  in  a  sinful  state;   and  although  not  sins,  they 
have  the  nature  of  sin;  which  had  been  affirmed,  in 
the  ninth  article,  as  attaching  to  those  irregular  desires, 
involuntary  yet  inordinate,  which  may  be  excited  in  the 
regenerate.  In  short,  as  bishop  Burnet  remarks,  "  there 
is  but  one  point  to  be  considered  in  this  article;   which 
is — whether  man  can,  without  any  inward  assistance 
from  God,  do  any  action,  that  shall  be  in  all  its  circum- 
stances so  good,  that  it  is  not  only  acceptable  to  God, 
but  meritorious  in  his  sight,  though  in  a  lower  degree 
of  merit."     When  the  question  is  put  into  this  form, 
it  is  to  be  hoped,  that  there  is  no  intelligent  and  hum- 
ble Christian,  who  will  not  answer  in  the  negative;  dis- 
carding all  claim  to  merit,  and  placing  the  whole  de- 


Doctrines  of  the  Episcopcd  Church.  115 

pendence  on  grace.  Yet  this  needs  not  hinder  us  from 
concluding  with  the  same  bishop,  as  follows — "  By  this 
we  do  not  pretend  to  say,  that  a  man  in  that  state  can 
do  nothing;  or  that  he  has  no  use  of  his  faculties.  He 
can  certainly  restrain  himself  on  many  occasions;  he 
can  do  many  good  works,  and  avoid  many  bad  ones; 
he  can  exercise  his  understanding,  to  know  and  consi- 
der tilings  according  to  the  light  that  he  has;. he  can  put 
himself  in  good  methods  and  good  circumstances;  he 
can  pray,  and  do  many  acts  of  devotion;  which,  though 
they  are  all  very  imperfect,  yet  none  of  them  will  be 
lost  in  the  sight  of  God;  who  certainly  will  never  be 
wanting  to  those,  who  are  doing  what  in  them  lies  to 
make  themselves  the  proper  objects  of  his  mercy,  and 
fit  subjects  for  his  grace  to  work  upon.  Therefore 
this  article  is  not  to  be  made  use  of  to  discourage 
men's  endeavours,  but  only  to  increase  their  humility; 
to  teach  them  not  to  think  of  themselves  above  mea- 
sure, but  soberly;  to  depend  always  on  the  mercy  of 
God,  and  ever  to  fly  to  it." 

The  author  of  the  present  work  does  not  understand 
bishop  Burnet  in  the  foregoing  paragraph,  as  supposing 
that  even  the  first  motions  to  the  matters  described  by 
him,  are  other  than  from  the  divine  Spirit;  but  under- 
stands him  as  merely  affirming,  that  the  compliances, 
even  with  the  first  holy  motions,  is  in  our  power. 
This  being  kept  in  view;  it  would  seem,  that  what  he 
affirms  is  fully  attested  by  experience. 

On  this  exhibition  of  the  sense  of  the  church  con- 
cerning the  subject  of  original  sin,  it  is  of  importance 
to  remark,  that  there  is  not  the  least  intimation  of  that 
branch  of  the  Calvinistick  representation  of  it,  which 
supposes  the  imputation  of  the  sin  of  Adam  to  his  pos- 


116  Comparison,  ^c,  with  the 

terity.  It  is  here  firmly  believed,  that  when  the  articles 
were  framed,  the  position  had  not  been  noticed  in  any 
public  transaction,  any  further  than  as  matter  of  private 
opinion.  If  there  be  any  traces  of  it  among  the  Luthe- 
rans, it  did  not  enter  into  their  public  confessions. 
The  opinion  had  been  delivered  in  debate  by  Catheri- 
nus,  a  distinguished  member  of  the  council  of  Trent: 
But  of  its  having  been  thrown  out  by  any  of  the  sup- 
posed heretics,  no  intimation  is  given  in  the  histories  of 
that  body.  The  same  Catherinus  had  avowed  another 
sentiment,  since  become  a  dogma  of  Calvinism — that 
of  a  covenant  «upposed  to  have  been  made  with  Adam, 
for  himself  and  his  posterity.  From  these  two  facts  it 
would  seem,  that  the  opinions  referred  to  originated  in 
the  speculations  of  the  schools.  At  any  rate,  they  had 
not  yet  been  advanced  to  stations  in  any  public  confes- 
sion of  faith. 

If  the  compilers  of  the  articles  of  the  church  of 
England  had  believed  the  said  doctrine  of  imputation, 
but  had  sent  them  out  defective  in  this  particular;  it 
might  be  supposed  that  they  would  have  supplied  the 
want,  when  they  delivered  their  minds  on  the  subject, 
in  the  more  enlarged  form  of  an  homily  "  On  the 
Misery  of  Man."  It  will  not  be  rash  to  affirm,  that  on 
the  supposition  of  the  truth  of  the  doctrine,  the  homily 
is  lamentably  defective;  since  not  an  hint  is  given  on 
the  subject.  In  regard  to  the  corruption  of  human  na- 
ture, it  is  far  short  of  the  language  of  Calvinism;  al- 
though describing  in  very  strong  terms  the  sinfulness 
of  man,  both  by  nature  and  in  practice.  It  is  not  to  be 
denied,  that  some  of  the  homilies  of  the  Second  Book, 
go  further  than  the  aforesaid  homily  of  the  first.  But 
this  circumstance,  is  not  decisive  as  to  the  sense  of  the 


Doctrines  of  the  Episcopal  Church.  117 

reformervS.  The  second  book,  although  composed  in  the 
reign  of  Edward,  was  not  established  until  after  the  be- 
ginning of  the  reign  of  Elizabeth:  And  there  is  inter- 
nal evidence,  of  its  having  undergone  a  review.  It  must 
be  confessed  of  some  of  the  homilies  of  the  second 
book,  that  they  contain  sentences  which  go  to  the  ex- 
tent of  the  imputation  of  the  sin  of  Adam.  If  this  were 
designed,  it  is  at  the  expense  of  incongruity  with  the 
Anti-calvinistick  sentiments  of  some  of  the  homilies  of 
the  same  book. 

What  the  language  of  Calvinists  is  on  these  subjects, 
and  how  far  removed  it  is  from  that  of  the  church,  re- 
mains to  be  exhibited. 

It  must  be  confessed,  that  the  Belgic  confession  has 
avoided  the  sentiment  of  imputation.  Neither  does  it 
say  a  word  concerning  federal  representation,  and  of  an 
alleged  covenant  of  works.  Hence  it  would  appear, 
that  the  theory  had  not  been  enlarged  to  its  present  ex- 
tent, either  when  the  confession  was  composed,  or 
when  the  synod  of  Dort  was  held;  to  whose  canons  the 
same  remark  applies.  Indeed,  the  formularies  here 
spoken  of  seem  not  materially  different  from  the  article 
of  the  church  of  England,  on  the  same  subject.  But 
these  deficiencies — as  they  must  needs  be  according  to 
a  more  recent  theory— are  abundantly  supplied  by  the 
confession  of  Westminster,  which  speaks  as  follows,  in 
the  6th  ch.  sects.  2,  3,  and  4. 

"  By  this  sin,"  meaning  of  Adam  and  Eve  in  para- 
dise, "  they  fell  from  their  original  righteousness,  and 
communion  with  God,  and  so  became  dead  in  sin,  and 
wholly  defiled  in  all  the  faculties  and  parts  of  soul  and 
body.  They  being  the  root  of  all  mankind,  the  guilt  of 
this  sin  was  imputed,  and  the  same  death  in  sin  and 


118  Comparison,  ^c.  with  the 

corrupted  nature  conveyed  to  all  their  posterity,  de- 
scending from  them  by  ordinary  generation.  From  this 
original  corruption,  whereby  we  are  utterly  indisposed, 
disabled,  and  made  opposite  to  all  good,  and  wholly  in- 
clined to  all  evil,  do  proceed  all  actual  transgressions." 
That  from  the  reign  of  Elizabeth  down  to  the  time 
of  the  aforesaid  confession,  the  Calvinistical  divines  of 
the  chorch  of  England,  had  not  considered  her  article 
on  original  sin  as  going  to  the  extent  of  their  doctrine; 
may  be  gathered  from  this  circumstance,  that  the  di- 
vines of  the  assembly,  so  long  as  they  entertained  the 
project  of  a  new  modelling  of  old  articles,  contemplated, 
as  is  stated  by  Neale,  the  following  alterations  of  the 
article  in  question.    Before  the  words,  "  It  is  the  fault 
and  corruption  of  the  nature  of  every  man,"  they  in- 
serted, ''  together  with  his  first  sin  imputed:"    They 
put  "  Man  is  wholly  deprived  of,"  for  "  Man  is  very 
far  gone  from."  Whereas  it  was  said  "  hath  of  itself  the 
nature  of  sin,"  they  substitute,  "  is  truly  and  properly 
sin."  If  these  alterations  be  improvements;  can  there  be 
a  doubt,  that  the  article  was  essentially  short  of  evan- 
gelical truth,  in  the  Calvinistick  sense  of  the  expression? 
It  was  the  design  to  exhibit,  under  each  point,  some- 
thing to  the  purpose  from  the  paraphrase  of  Erasmus 
on  the  gospels.  But  under  the  present  point  the  thing  is 
rendered  difficult,  by  the  paucity  of  authorities  brought 
by  Calvinists  from  that  portion  of  holy  writ.  So  far  as 
the  New  Testament  is  concerned,  they  bring  principally 
detached  passages  of  argumentative  parts  of  the  epistles. 
The  only  text  produced  by  Turretine  from  the  gospels, 
is  John  iii.  5,  6.  "  Except  a  man  be  born  of  water,  and 
of  the   Spirit  he   cannot  enter  into  the  kingdom    of 
God."   And  "  That  which  is  born  of  the  flesh  is  flesh." 


Doctrines  of  the  Episcopal  Church.  119 

The  Arminian  theology  so  expressly  maintains,  that 
man  by  nature  is  divested  of  all  external  right  to  im- 
mortality, founded  on  the  divine  promise;  and  of  all  in- 
ternal preparation  from  inherent  holiness;  that  it  is  not 
thought  needful  to  go  in  this  place  into  an  interpreta- 
tion of  the  above  recited  passages;  especially  as  it  will 
be  introduced  elsewhere,  and  can  hardly  be  alleged  to 
contain  sentiments  exclusively  Calvinistick. 

In  respect  to  original  sin,  the  Anti-calvinism  of  Eras- 
mus will  be  sufficiently  evident,  on  attention  to  what  he 
says  of  Rom.  v.  12.  and  following — and  of  Rom.  vii.  9. 
and  following.  He  interprets  the  former  of  temporal 
death;  and  makes  the  latter  applicable  to  the  struggle 
between  grace  and  sin,  in  the  natural  man. 

It  will  now  be  proper  to  look  to  other  sources  for 
the  genuine  language  of  Calvinism;  and  to  show,  how 
distant  it  is  from  that  of  the  church  in  question. 

Calvin,  as  was  stated,  says  nothing  of  imputation; 
but  on  the  other  branch  of  original  sin,  he  writes  as  fol- 
lows: In  the  first  section  of  the  third  chapter  of  the 
second  book,  he  describes  the  subject  as  the  heredi- 
tary depravity  and  corruption  of  our  nature,  spread  over 
all  the  parts  of  the  soul.  To  perceive  the  full  intent  of 
this  description,  it  is  necessary  to  attend  to  the  dilating 
of  the  sentiment  in  some  of  the  succeeding  chapters. 
For  in  the  second  and  third  sections  he  adverts  to  what 
St.  Paul  says  in  the  third  chapter  to  the  Romans;  there 
quoted  from  the  14th  psalm,  concerning  "  all  being  out 
of  the  way  and  all  being  become  abominable:"  He  ap- 
plies this,  and  the  black  catalogue  of  crimes  connect- 
ed with  it,  to  human  nature  generally;  and  then  he  goes 
on  thus — "  I  grant,  indeed,  that  all  these  crimes  are  not 
exhibited  in  every  individual;  yet  it  cannot  be  deni- 


120  Comparison,  ^c.  with  the 

ed,  that  this  monster  lurks  in  the  hearts  of  all.  For  as  the 
body,  which  already  contains  in  itself  the  cause  and  mat- 
ter of  a  disease,  although  it  has  yet  no  sensation  of  pain, 
cannot  be  said  to  enjo}-  good  health;  neither  can  the  soul 
be  esteemed  healthy,  while  it  is  full  of  such  moral  ma- 
ladies.    Although   this  similitude  will  not  correspond 
in   every   particular:     For   in  the  body,  however  dis- 
eased, there  remains  the  vigour  of  life;   but  the  soul, 
immersed  in  this  gulf  of  iniquity,  is  not  only  the  sub- 
ject of  vices,  but  totally  destitute  of  every  thing  tliat 
is  good."    From  this  Calvin  goes  on  to  consider  an  ob- 
jection which  he  foresees,  in  the  fact,  that  in  all  ages 
there  have  been  some,  who,  under  the  conduct  of  na- 
ture only,  have  given  themselves  to  the  study  and  the 
practice  of  what  is  virtuous.   His  answer  is,  that  in  the 
said  corruption  of  nature,  there  is  still  some  room  for 
the  grace  of  God;  which  restrains,  but  does  not  cleanse 
it.    Then  he  continues  thus — "  For  should  the  Lord 
permit  the  minds  of  all  men  to  give  up  the  reins  to 
every  lawless  passion,  there  certainly  would  not  be  an 
individual  in  the  world,  whose  actions  would  not  evince 
all  the  crimes,  for  which  Paul  condemns  human  na- 
ture in  general,  to  be  most  truly  applicable  to  him.  For 
can  you  except  yourself  from  the  number  of  those, 
whose  feet  are  swift  to  shed  blood;  whose  hands  are  pol- 
luted with  rapine  and  murder,  whose  throats  are  open  like 
sepulchres;  whose  tongues  are  deceitful;  whose  lips  are 
envenomed;   whose  works  are  useless,  iniquitous,  cor- 
rupt, and  deadly;  whose  souls  are  estranged  from  God; 
the  inmost  recesses  of  whose  hearts  arc  full  of  pravity; 
whose  eyes  are  insidiously  employed;  whose  minds  are 
elated  with  insolence;  in  a  word,  all  whose  powers  are 
prepared  for  the  commission  of  atrocious  and  innumer- 


Doctrines  of  the  Episcopal  Church.  121 

able  crimes?  If  every  soul  be  subject  to  all  these  mon- 
strous vices,  as  the  apostle  fearlessly  pronounces;  we  clear- 
ly see  what  would  be  the  consequence,  if  the  Lord  should 
suffer  the  human  passions  to  go  all  the  lengths  to  which 
they  are  inclined.  There  is  no  furious  beast  that  would 
be  agitated  with  such  ungovernable  rage:  There  is  no  ri- 
ver, though  ever  so  rapid  and  violent,  that  would  overflow 
its  boundaries  with  such  impetuosity."  Then  he  goes 
on  to  state,  that,  in  the  elect,  God  provides  a  remedy 
for  this  great  enormity;  but  that,  in  others,  he  merely 
gives  some  checks  in  the  principles  of  fear,  shame,  am- 
bition, and  the  like:  these  leaving  men  under  the  sway 
of  all  the  vicious  dispositions  which  had  been  described; 
but  so  far  preventing  its  excesses  in  act,  as  to  provide 
for  the  preservation  of  the  humali  species  and  of 
nature. 

The  meaning  of  this  seems  very  clear;  and  it  must 
be,  that  all  men  are  inclined  to  all  manner  of  wicked- 
ness; and  that  they  carry  all  their  evil  propensities  into 
act,  except  so  far  as  they  are  withheld  by  shame,  or  by 
fear,  or  by  avarice,  or  at  best  by  ambition.  For  it  would 
be  an  injury  to  the  memory  of  Calvin,  to  suppose  him 
capable  of  conceiving  with  some,  that  there  are  inclina- 
tions in  the  heart  to  evil;  and  a  grace  restraining  them 
from  act;  while,  in  the  mind  of  the  party,  there  is  no 
consciousness  either  of  the  inclinations,  or  of  the  grace. 
And  further,  if  there  should  be  supposed  to  have  been 
designed  an  exception  from  the  opprobium  of  the  po- 
sitions, in  those  who  soar  above  the  common  character 
of  mankind;  the  contrary  might  be  made  appear,  from 
what  follows  in  his  discussion  of  the  subject.     For  he 
states  the  objection  which  might  occur,  that  he  makes  no 
distinction  between  a  Camillus  and  a  Catiline.     This 
Vol.  II.  q^ 


122  Comparison^  is'c.  with  the 

leads  him  to  speak  of  the  reputed  virtues  of  the  most 
eminent  men  among  the  heathen.  He  allows  the  quali- 
ties in  question,  to  be  eminently  commendable;  and 
says,  that  they  are  gifts  of  God,  bestowed  for  the  bene- 
fit of  mankind;  but  denies  that  they  have  any  effect,  as 
to  the  excepting  of  the  doers  of  them,  from  the  guilt  be- 
fore charged  on  the  species  in  general.  Can  any  thing 
like  the  sentiment  of  Calvin,  be  found  in  the  articles,  or 
in  any  other  of  the  institutions  of  the  church  of  En- 
gland? It  is  here  confidently  believed,  that  they  cannot. 

Calvin  however,  under  all  this  high  colouring  of  the 
condition  of  humanity,  kept  clear  of  the  other  branch  of 
the  doctrine — the  imputation  of  the  sin  of  Adam,  as  a 
sufficient  cause  for  the  damnation  of  his  posterity,  with- 
out any  sin  of  theirs,  otherwise  than  as  they  are  suppos- 
ed to  have  given  consent  in  him.  But  Turretine,  who 
came  not  long  after  Calvin,  is  express  to  this  matter 
also.  He  considers  original  sin*  as  "  imputative,"  and 
as  "inherent."  The  former  he  defines — "the  very 
sin  of  Adam,  which  is  imputed  to  us:"  although  add- 
ing— "  I  would  rather  say,  that  it  is  reckoned  and  ac- 
counted ours,  because  we  sinned  in  him."  He  defines 
inherent  original  sin — f*  that  sinful  disposition,  by 
which  a  man  is  indisposed  to  all  good,  and  disposed  to 
all  evil."  It  is  evident,  that,  in  the  first  definition,  the 
professor  goes  beyond  his  predecessor;  and  that  he  goes 
to  the  full  extent  with  him  on  the  second,  although  not 
in  language  equally  energetic. 

Witsius  is  not  behind  Turretine,  either  on  the  one 
branch  of  the  subject  or  on  the  other.  On  the  former  of 

*  Locus  9.  ch.  34  and  3S-.  t  Locus  9.  chap.  36. 


Doctrines  of  the  Episcopal  Church.  123 

them,  he  writes  thus* — "  It  remains  now,  lastly,  to  con- 
sider, how,  as  Adam,  in  this  covenant,  stood  as  the  head 
of  mankind;  upon  his  fall,  all  his  posterity  may  be  deem- 
ed to  have  fallen  with  him,  and  broken  the  covenant  of 
God."  And  again, f  "  It  is  therefore  necessary,  that 
the  sin  of  Adam,  in  virtue  of  the  covenant  of  works,  be 
so  laid  to  the  charge  of  his  posterity,  who  were  com- 
prised with  him  in  the  same  covenant,  that  on  account 
of  the  demerit  of  his  sin,  they  are  born  destitute  of  ori- 
ginal righteousness,  and  obnoxious  to  every  kind  of 
death,  as  much  as  if  they  themselves,  in  their  own  per- 
sons, had  done  what  Adam  did."  And  on  the  other 
branch  of  the  subject,  Witsius  says, — "  Adam  depart- 
ing from  the  rule  prescribed  to  him,  forfeited  the  beau- 
ty of  the  image  of  God  in  which  he  was  formed,  for 
himself  and  for  all  his  posterity,  and  while  he  willingly 
affected  a  forbidden  equality  with  God,  came  most  to 
resemble  the  devil,  and  like  that  malignant  spirit,  de- 
formed himself  by  his  own  crime:  than  which  nothing 
can  be  imagined  more  hideous  or  base."  Afterwards 
it  is  said| — "  Adam  propagated  this  vile  resemblance 
of  the  devil  to  his  posterity,  not  excepting  those 
whom  divine  grace  has  sanctified."  And  these  sen- 
timents are  amplified  through  several  succeeding  sec- 
tions of  this  chapter. 

Besides  the  authorities  thus  produced,  nothing  would 
be  easier  than  to  continue  the  chain  of  them,  in  a  long 
line,  from  writers  who  fall  into  the  same  track  of  senti- 
ment. But  it  is  to  be  hoped,  that  the  few  specimens 
given  are  sufficient:  and  the  author  has  to  add  the  im- 
pression at  this  moment  made  on  his  mind  of  the  senti- 

*  Chap.  8.  sect.  30.  t  Sect.  31 .  |  Sect.  17. 


124  Comparison,  bV.  with  the 

ment,  that  if  all  this  be  involved  in  the  doctrine  of  grace, 
the  episcopal  church  cannot  say  to  her  members  as  St. 
Paul  said  to  the  Ephesian  clergy — "  I  have  not  shunned 
to  declare  to  you  the  whole  counsel  of  God." 

it  is  here  wished  to  guard  the  representation  made  of 
the  subject,  against  the  imputation  of  its  being  calcu- 
lated to  suppress  that  sensibility  of  a  sinful  nature,  con- 
cerning which,  in  truth,  the  author  judges  that  it  is  not 
only  an  essential  circumstance  of  true  penitence,  but 
the  only  ground  of  any  reformation,  going  beyond  mere 
decency  of  conduct,  and  accomplishing  a  renovation  of 
the  heart;  and  not  this  only,  but  that  it  enters  into  the 
very  spirit  of  prayer,  and  a  dependence  on  heavenly  aid, 
the  life  of  christian  virtue,  and  the  only  security  for  its 
permanency.     But  all  these  considerations,  show  the 
importance  of  obtaining  such  conceptions  of  the  sub- 
ject,  as,  being   consistent  with   what   we  observe    in 
others,  and  what  we  experience  in  ourselves,  may  be 
brought  home  to  the  bosom  of  every  serious  person, 
and  enter  into  his  religious  exercises.    In  regard  to  the 
imputation  of  the  sin  of  Adam;  however  a  man  may  de- 
clare it  to  be  a  part  of  his  religious  creed,  we  may  doubt 
whether  it  have  an  influence  on  the  direction  of  his  af- 
fections.    If,  in  consequence  of  his  having  been  in  the 
loins  of  Adam,  he  is  to  be  considered  as  having  consent- 
ed to  his  sin,  and  therefore  liable  to  his  punishment,  re- 
pentance for  the  same  sin  is  obligatory.     But  can  such 
a  sentiment  be  so  realized  to  any  mind,  as  to  excite  a 
pang  of  penitence?     It  is  here  supposed  to  be  impossi- 
ble.    Next,  in  regard  to  human  nature,  as  described  by 
Calvin  in  the  passages  quoted  from  him  above;  it  is  to 
be  hoped,  that  there  cannot  often  be  found  a  religious 
Calvinist,  who,  on  looking  back  to  former  days  of  sin- 


Doctrines  of  the  Episcopal  Church.  125 

ful  living,  ought  to  admit,  that  he  then  entertained  dis- 
positions which,  had  it  not  been  for  some  prudential 
motive,  would  have  tempted  jjim  to  murder  any  man, 
with  the  view  of  possessing  himself  of  his  property,  or 
to  blast  his  character  for  the  gratification  of  malice;  or 
to  contemplate,  to  his  injury,  any  species  of  deceit  or 
fraud,  with  approbation  and  a  wish  to  carry  it  into  ef- 
fSect.  And,  if  the  character  here  contemplated  do  not 
reproach  himself  for  such  enormous  wickedness  as  this; 
and  if  he  do  not  feel  deep  humiliation,  under  the  recol- 
lection of  it;  there  has  not  been  performed  by  such  a 
person  the  repentance  called  for  by  his  creed.  And  this 
deficiency — so  general  as  is  here  supposed — affords  a 
sttong  presumption  of  the  error  of  the  sentiment  in 
question;  and  at  any  rate,  proves  it  to  be  inefficient  over 
the  heart  and  the  life. 

In  all  this,  however,  there  is  nothing  to  hinder  the 
liveliest  sensibility  to  the  property  of  human  nature,  de- 
scribed in  scripture  as  "  tlie  carnal  mind  which  is 
enmity  against  God,"  and  as  "  a  body  of  death  to  be 
delivered  from."  It  is  fruitful  of  motive  in  every  way, 
to  induce  us  "  not  to  think  of  ourselves  more  highly 
than  we  ought  to  think."  And  while,  with  all,  it  is  a 
ground  of  humiliation,  the  best  of  men  may  perceive  in 
it  those  remaining  dangers,  against  which  they  are  to 
watch  and  pray;  and  sinners  may  remark  in  it  the  great- 
ness of  the  change  which  they  are  to  undergo,  if  they 
should  ever  be  "  turned  from  darkness  to  light,  and 
from  the  power  of  satan  unto  God."  But  as  to  repent- 
ance, on  account  of  works  to  which  the  depravity  of 
their  nature  impelled;  there  seems  no  conceiving  how 
such  repentance  can  take  possession  of  the  mind,  un- 
less the  evil  have  been  seen  in  connection  with  a  resist- 


126  CoviparisoUy  ^c.  with  the 

ance  which  has  been  experienced  to  it,  in  a  knowledge 
and  in  convictions  which  have  been  disregarded.  And 
this  very  struggle  has  been  dccribed  in  the  scriptures, 
under  the  expressions  of  *'  the  flesh  lusting  against  the 
spirit:"  while  in  the  same  scriptures,  every  inward 
drawing  from  the  sinfulness  of  nature,  is  ascribed  to  an 
holy  influence  from  above,  persuasive  yet  resistible; 
wloich  would  seem  a  property  essential  to  the  responsi- 
bility of  the  agent. 

This  view  of  the  natural  condition  of  man,  appears  to 
be  sufficient  for  every  religious  exercise,  intended  to 
elevate  him  above  it.  If,  however,  any  one  should  con- 
ceive of  a  nearer  approach  to  the  truth,  in  the  awful 
view  of  the  doctrine  displayed  by  Calvin;  let  there  not 
be  pleaded  the  authority  of  the  episcopal  church,  to 
sanction  this  opinion.  For  it  has  been  shown,  as  is 
here  conceived,  that  she  has  carefully  avoided  it  in  her 
services;  in  which  there  is  not  a  single  penitential  ac- 
knowledgement of  any  sin,  other  than  such  as  a  man  in 
his  own  person  has  committed;  and  as  it  was  in  his 
power,  through  divine  grace,  to  have  avoided. 

But  as  St.  Paul  speaks  of  "  a  voluntary  humility  in 
the  worshipping  of  angels;"  so  it  is  worthy  of  inquiry, 
whether,  in  this  line  also,  a  man  may  not  imagine  to 
himself  a  fictitious  merit;  which  rises  in  proportion  as 
he  sinks  himself  in  his  conceptions  of  the  depths  of 
wickedness  to  which  he  is  naturally  impelled.  And 
besides  there  are  some,  who  delight  to  describe  them- 
selves, even  in  their  gracious  state,  in  terms  according 
to  which,  if  correct,  it  is  really  difficult  to  perceive,  what 
great  difference  there  is  between  the  saint  and  the  sin- 
ner, in  regard  to  a  preparation  for  heavenly  bliss.  An 
instance  shall  be  given  from  that  excellent  man  bishop 


Doctrines  of  the  Episcopal  Church.  127 

Beveridge:  injustice  to  whom,  however,  it  should  be 
mentioned,  that  the  work  from  which  it  is  taken  was 
written  at  a  very  early  period  of  his  life.  The  work  is 
his  "  Private  Thoughts,"  and  the  passage  alluded  to  is 
as  follows;  '*  I  do  not  only  betray  the  inbred  venom  of 
my  heart,  by  poisoning  my  common  actions,  but  even 
my  most  religious  performances  also,  with  sin.  I  can- 
not pray  but  I  sin;  I  cannot  hear  or  preach  a  sermon, 
but  I  sin;  I  cannot  give  an  alms  or  receive  the  sacra- 
ment, but  I  sin;  nay,  I  cannot  confess  my  sins,  but  my 
confessions  are  still  aggravations  of  them;  my  repent- 
ance needs  to  be  repented  of,  my  tears  want  washing, 
and  the  very  washing  of  my  tears  needs  still  to  be  wash- 
ed over  again  in  the  blood  of  my  redeemer."  If  all 
this  be  exacted  by  evangelical  humility,  it  would  seem, 
that  the  more  quiescent  a  man  can  keep  his  intellec- 
tual powers,  he  will  be  proportionably  in  a  lower  grade 
at  least,  of  sinfulness.  But  there  is  no  warrant  in  scrip, 
ture,  for  this  species  of  self  condemnation.  We  should 
never  have  been  incited  to  prayer,  to  the  hearing  of  the 
word,  to  the  giving  of  alms,  and  to  the  receiving  of  the 
sacrament;  if,  in  those  very  performances,  we  sin.  And 
as  to  repentance;  it  is  surprising  that  the  pious  author 
did  not  recollect,  that  the  only  repentance  required  in 
script'ire,  is  that  which  is  "  not  to  be  repented  of." 

The  Rev.  John  Bradford,  one  of  the  martyrs  under 
queen  Mary,  has  something  of  the  same  kind  in  one  of 
his  compositions  during  his  imprisonment,  recorded  by 
Fox  in  the  Marty rology.  In  enumerating  the  different 
species  of  inbred  crime,  which  Mr.  Bradford  declares 
to  have  accompanied  all  his  religious  professions  in 
times  past,  he  lays  special  stress  on  his  hypocrisy.  And 
not  content  with  this,   he  declares  himself  sensible  of 


128  Comparison^  £s?c.  with  the 

the  same  vicious  bias  of  heart,  in  the  influence  it  had  on 
the  acknowledgments  which  he  was  then  making.  Sure- 
ly, if  there  be  reason  for  such  things;  gospel  morality, 
as  described  by  inspiration,  is,  to  all  practical  purposes, 
litde  more  than  a  creature  of  the  imagination:  so  that, 
although  the  sinner  may  be  somewhat  further  distant 
from  it  than  the  saint,  yet  the  distance  of  both,  in  re- 
spect to  moral  purity,  is  so  immense,  that  the  difference 
between  them  is  scarcely  to  be  discovered    When  men 
of  real  piety  give  such   representations  of  themselves; 
the  motive,  doubtless,  is  to  put  in  a  strong  point  of  view 
that  "infection  of  nature,"  which,  as  the  church  arti- 
cle expresses  it,  "  remains  in  the   regenerate."    The 
same  article  implies,  that  nature  is  under  subjection  to 
grace.  But  they  do  not  seem  aware,  how  much  the  con- 
trary idea  is  countenanced  by  the  language  which  they 
utter.  And  it  becomes  the  like  religious  persons  to  con- 
sider further,   that  what  they  give  vent  to  from  their 
sensibility  to  the  evil  of  sin,  is  very  often  cantingly 
abused  by  others,   into  an  apparent  humility;  as  the 
most  specious  foundation  on  which  to  erect  the  super- 
structure of  spiritual  pride. 

As  the  present  discussion  is  with  a  respect  to  the 
episcopal  church;  there  shall  now  be  given  from  the  se- 
cond part  of  her  homily  "on  the  misery  of  man,"  the 
language  wherein  she  rather  chooses  to  clothe  the  senti- 
ment, which  the  author  has  here  supposed  to  have  been 
in  the  minds  of  the  excellent  persons  named  by  him; 
but  which  they  have  not  been  so  happy  in  expressing. 

"  Let  us  all  confess  with  mouth  and  heart,  that  we  be 
full  of  imperfections:  let  us  know  our  own  works,  of 
what  imperfection  they  be,  and  then  we  siiail  not  stand 
foolishly  and  arrogantly  in  our  own  conceits,  nor  chal- 


Doctrines  of  the  Episcopal  Church.  129 

lenge  any  part  of  justification  by  our  own  merits  or 
works.  For  truly  there  be  imperfections  in  our  best 
works:  we  do  not  love  God  so  much  as  we  are  bound 
to  do,  with  all  our  heart,  mind,  and  power:  we  do  not 
fear  God  so  much  as  we  ought  to  do:  we  do  not  pray  to 
God,  but  with  great  and  many  imperfections.  We  give, 
forgive,  believe,  love  and  hope  imperfectly:  we  speak, 
think,  and  do  imperfectly:  we  fight  against  the  devil, 
the  world,  and  the  flesh  imperfectly:  let  us  therefore 
not  be  ashamed  to  confess  plainly  our  state  of  imper- 
fection: yea,  let  us  not  be  ashamed  to  confess  imper- 
fection, even  in  all  our  best  works." 

There  can  be  no  occasion  to  say  much,  in  order  to 
point  out  the  difference  between  the  sense  of  the  church, 
as  given  in  this  passage,  and  that  of  some  writers,  as 
above  referred  to — between  the  imperfection  of  the  best 
services  of  an  imperfect  creature;  and  sin,  as  conceived 
of  to  be  necessarily  attached  to  duty.  Although  we  are 
constantly  in  danger  of  being  intruded  on  by  that  insidi- 
ous enemy;  yet,  let  us  have  the  consolation  of  believing, 
that  we  are  not  at  all  times  harassed  by  his  company; 
and  especially,  when  in  the  act  of  sincere  and  fervent 
prayer. 


Vol.  II. 


IV.  OF  GRACE. 


Tenth  article — Preventing  and  co-operating  Grace — Paraphrase 
of  Erasmus — Calvinistick  churches  and  divines— Question  of 
Justification— Eleventh  article— Calvinistick  churches  and  di- 
vines—Connexion between  Justification  and  Baptism,  as  held  by 
the  church. 

THE  difference  between  the  Calvinists  and  the  Arnii- 
nians,  turns  on  the  question  of  the  irresistibility  of  sav- 
ing grace.  This  the  former  affirm,  and  the  latter  deny. 
What  makes  principally  to  the  purpose  in  the  articles, 
is  the  tenth;  which  was  not  recited  under  the  preceding 
points,  although  denominated  "  of  free  will:"  because 
it  was  thought  that  the  article  would  come  in  with  more 
propriety  in  this  place. 

"  The  condition  of  man,  after  the  fall  of  Adam,  is 
such,  that  he  cannot  turn  and  prepare  himself,  by  his 
own  natural  strength  and  good  works,  to  faith,  and  call- 
ing upon  God:  wherefore,  we  have  no  power  to  do  good 
works  pleasant  and  acceptable  to  God,  without  the 
grace  of  God  by  Christ  preventing  us,  that  we  may 
have  a  good  will,  and  working  with  us,  when  we  have 
that  good  will." 

The  first  sentence  of  this  article,  was  not  in  the  ori- 
ginal establishment  under  Edward,  but  was  added 
under  Elizabeth,  being  taken,  according  to  Dr.  Law- 
rence, from  tlie  Lutheran  confession  of  Wirtemburg. 


Comparison  J  ^c.  131 

The  rest  was  from  St.  Austin,  with  a  variation  to  be 
noticed  hereafter. 

The  sense  of  the  article,  evidently  goes  to  the  affirm- 
ing of  an  utter  inability  in  ourselves;  and  of  an  ability, 
the  effect  of  grace.  But  surely  there  is  nothing  applica- 
ble to  the  question — whether  it  be  resistible  or  the  con- 
trary? Far  from  this,  there  is  adopted  a  distinction, 
which,  at  about  the  time  the  article  was  composed,  ap- 
peared in  a  suspicious  shape  to  the  mind  of  Calvin. 
The  distinction  here  alluded  to,  is  that  between  pre- 
venting and  co-operating  grace.  Censuring  Lombard 
who  had  maintained  it,  he  writes  as  follows* — "  He  in- 
forms us,  that  two  sorts  of  grace  are  necessary  to  qualify 
us  for  the  performance  of  good  works.  One  he  calls  '  ope- 
rative,'f  by  which  we  efficaciously  will  what  is  good;  the 
other  *  co-operative,'  which  attends  as  the  auxiliary  to  a 
good  will.  This  division  I  dislike,  because  he  attributes 
an  efficacious  desire  of  good  to  the  grace  of  God,  he 
insinuates  that  man  has  of  his  own  nature,  antecedent 
though  ineffectual  desires  after  what  is  good."  "The  se- 
cond part  of  it  offends  me  by  its  ambiguity,  which  has 
produced  a  very  erroneous  interpretation.  For  they  have 
supposed  that  we  co-operate  with  the  second  sort  of 
divine  grace,  because  we  have  it  in  our  power,  either  to 
frustrate  the  first  sort  by  rejecting  it,  or,  to  confirm  it 
by  our  obedience  to  it."  Here  it  appears,  that  this  whole 
distinction  was  from  a  quarter  foreign  to  the  Calvinist- 
ick  theory;  and  that  the  former  part  of  the  distinction 
laboured  under  the  suspicion  of  its  implying  more  than 
was  expressed;  while  the  latter  part  was  rejected,  as  in- 

*  B.  2.  ch.  2.  sec.  6. 

t  This,  from  the  connexion  in  which  it  stands,  can  be  nothing 
else  than  what  is  otherwise  called  "  preventing." 


132  Comparison^  ^c.  with  the 

volving  a  sentiment  avowed  by  the  episcopal  church; 
not  only  here  in  her  articles,  but  also  in  several  of  her 
prayers:  as  in  the  collect  for  the  seventeenth  Sunday 
after  Trinity—"  Lord,  we  pray  thee,  that  thy  grace  may 
always  prevent  and  follow  us,  and  make  us  continually 
to  be  given  to  all  good  works."  And  yet,  even  in  this 
sentiment  of  the  English  article,  the  sense  is  not  so  de- 
cisive as  in  the  Latin;  which,  it  should  be  remarked,  was 
a  standard  equal  in  authority  with  the  English.  The 
Latin  has  it  for — "  when  we  have  a  good  will"* — 
"  while  we  have  a  good  will" — which  goes  to  the 
point  of  time,  when  we  are  in  the  act  of  willing.  And 
further,  in  regard  to  "preventing  grace,"  we  are  consi- 
derably aided  by  the  Latin,  under  the  clause  of  the  se- 
venteenth article,  which  speaks  of  being  "  called  ac- 
cording to  God's  purpose,  by  his  spirit  working 
in  due  season."  The  Latin  has  it — "  at  a  favour- 
able time:"t  which  seems  to  imply,  that  the  work- 
ing of  the  spirit  may  be  efficacious  at  some  times, 
and  not  at  others;  and  that  its  being  the  one  or  the  other, 
depends  on  the  fitness  of  the  season,  relatively  to  the 
state  of  the  human  mind.  Of  what  consequence  is  this, 
if  its  powers  can  neither  impede  nor  co-operate,  with 
the  grace  in  question? 

The  dislike  of  the  sentiment  of  co-operating  grace, 
seems  to  have  descended  from  Calvin  to  his  successor 
Turrctine;  who,J  speaking  of  what  follows  conversion, 
says — "Because  the  adversaries,  in  this  most  weighty 
matter,  occasionally  use  a  distinction  of  grace  into  excit- 
ing and  assisting,  operating  and  co-operating,  prevent- 
ing and  following;  there  is  above  all  things  to  be  seen, 

•  Dum  volumus.      t  Opportune  tempore.      \  Locus  13.  cap.  17. 


Doctrines  of  the  Episcopal  Church.  133 

in  what  sense  it  may  be  admitted  or  rejected.  If  by  ex- 
citing, preventing  and  operating  grace,  they  understand 
the  first  motion  of  efficacious  grace,  by  which  we  are 
raised  from  the  death  of  sin  to  a  new  life,  and  are 
in  very  deed  converted  before  any  co-operation  and 
concurrence  of  our  will;  and  by  assisting,  co-operating 
and  subsequent  grace,  a  second  motion  which  co-ope- 
rates with  the  converted  and  helps  them  to  act;  we  may 
safely  admit  this  distinction,  in  the  sense  in  which  it 
was  used  by  Austin.  But  we  justly  reject  it  in  the 
sense  in  which  it  is  used  by  them,  that  by  exciting, 
preventing  and  operating,  they  mean  only  a  grace  suffi- 
cient, acting  by  illumination  and  moral  suasion,  which 
does  not  subject  to  itself  the  free  will,  so  as  effectually 
to  incline  and  determine  it  to  do;  but  which  is  subject- 
ed to  free  will,  so  that  it  rests  with  this  to  admit  or 
reject  it,  to  consent  to  or  dissent  from  it;  and  b}'  co- 
operating grace,  that  which  co-operates  with  the  will 
not  yet  converted,  and  with  which  the  will,  in  its  turn, 
not  yet  converted,  co-operates.  In  this  sense,  I  say,  we 
reject  the  distinction;  because  it  destroys  free-will,  of 
which  we  have  treated,  and  shall  again  treat." 

This  was  the  divinity  taught  by  Turretine:  he  treats 
of  the  sentiment,  as  a  matter  maintained  by  those  whom 
he  calls  the  adversaries;  and  in  minute  distinctions  he 
shows,  in  what  sense  it  may  be  borne  with,  and  in  what 
sense  it  is  to  be  rejected.  This  looks  very  unlike  an 
agreement  of  the  church  of  England  with  another 
church;  in  which  a  distinction  was  at  first  reprobated, 
and  afterwards  coldly  admitted  at  the  best;  while,  with 
the  former,  it  is  authorized  so  expressly  and  so  often. 

When  the  whole  circle  of  Christian  subjects  was  be- 
fore the  synod  of  Dort,  they  must  have  had  their  at- 


134  Comparison^  ^c.  ivith  the 

tention  drawn  to  this  ancient  and  current  doctrine.  But 
they  did  not  comprehend  it  in  their  confession;  which 
may  be  considered  as  virtually  a  rejection  of  it. 

The  same  is  still  more  conspicuous,  in  the  instance  of 
the  assembly  of  divines  at  Westminster.  They  could 
not  have  overlooked  the  distinction  between  preventing 
and  co-operating  grace,  meeting  them  so  clearly  in 
the  articles,  and  so  often  in  the  prayers  which  they 
had  customarily  used.  But  they  omitted  it:  which 
shov/s,  that  they  thought  it  better  suited  to  the  system 
to  be  done  away,  than  to  the  Calvinistick  system  which 
was  to  succeed. 

But  there  are  some  further  particulars  worthy  of  no.' 
tice,  in  the  history  of  the  article  under  consideration: 
and  for  what  here  follows  concerning  it,  the  author 
confesses  himself  indebted  to  the  work  of  Dr.  Law- 
rence. 

It  has  been  already  remarked,  that  the  first  part  ©f  the 
article,  stated  to  have  been  affixed  under  Elizabeth,  was 
taken  from  the  confession  of  Wirtemburg:  and  that  the 
words  of  the  second  clause  are  those  of  Austin,  with 
additions.  These  are  the  mention  of  "  the  grace  of  God 
by  Christ,"  and  of  "  works  pleasant  and  acceptable  to 
God:"  introduced,  as  Dr.  Lawrence  remarks,  evidently 
with  the  view  of  directing  the  force  of  the  sentiment 
against  the  scholastic  notion  of  congruism.  With  the 
same  view,  the  "operating"  grace  of  God  was  made 
"  preventing"  in  the  article:  words  of  the  same  mean- 
ing; except  that  the  latter  seems  the  most  directly  level- 
led against  the  offensive  doctrine.  And  further,  whereas 
t'le  Latin  of  Austin  had  it  "  when  we  have  that  good 
will;"*  the  Latin  of  the  church  of  England  changed  it 

*  Cum  volumus. 


Doctrines  of  the  Episcopal  Church.  135 

to  what  strictly  translated  is — "  at  the  time  when  we 
have  that  good  will:"*  as  if  to  show,  that,  with  the  grace 
spoken  of,  there  was  understood  to  be  an  activity  of  the 
human  mind.  Dr.  Lawrence  remarks,  and  seemingly 
with  great  propriety,  that  there  has  arisen  much  confu- 
sion from  the  conceiving  of  this  article,  as  if  originally 
designed  to  apply  to  subjects  of  mere  metaphysical 
disquisition.  The  design  of  it  was  against  a  species  of 
pretended  merit,  invented  by  the  schoolmen;  destructive 
in  its  influence  on  practice,  and  the  foundation  of  a 
great  part  of  the  rejected  practices  of  the  church  of 
Rome. 

There  can  be  no  reasonable  doubt,  that  the  distinc- 
tion between  preventing  and  co-operating  grace,  came 
to  the  church  of  England  through  the  medium  of  the 
Lutheran.  But  the  former  term,  has  been  much  mis- 
understood, in  consequence  of  the  flux  of  language. 
*'  To  prevent"  was  anciently  "  to  go  before;"  but  it  is 
now  "  to  hinder,"  The  original  signification,  which  is 
entirely  agreeable  to  the  etymology,  continued  for  some 
considerable  time  after  the  articles  were  composed;  as 
appears  in  the  common  translation  of  the  bible — 1 
Thess.  iv.  15. — "  We  which  are  alive  and  remain  unto 
the  coming  of  the  Lord,  shall  not  prevent  them  which  are 
asleep."  The  meaning  evidently  is — shall  not  "  anti- 
cipate," or  "  go  before."  Preventing  grace  supposes, 
that,  of  whatever  may  be  good  and  holy  in  man,  there  can 
be  nothing  without  the  prior  cause  of  an  heavenly  in- 
fluence. But  it  does  not  follow,  that  the  influence  is 
irresistible. 

*  Dum  volumus. 


136  Comparison^  ^c.  with  the 

It  has  been  already  mentioned,  that  the  Westminster 
divines,  after  throwing  aside  the  article,  took  care  not 
to  include  in  their  new  confession  the  distinction  which 
has  been  referred  to:  but  it  is  further  to  be  noticed, 
that,  before  their  proceeding  to  the  extent  stated,  they 
saw  the  nakedness  of  the  article  in  question,  in  respect 
to  the  supposed  all-important  doctrine  of  irresistible 
grace:  and  therefore  (as  Mr.  Neale  testifies)  while  they 
projected  the  improvement  of  the  old  article,  after  the 
words  "  preventing  us,  that  we  may  have  a  good  will," 
they  inserted — "and  working  so  efficaciously  in  us,  as 
that  it  determineth  our  will  to  what  is  good." 

For  the  reasons  stated,  it  is  here  thought  not  rash  to 
affirm,  that  the  case  is  much  stronger,  than  if  it  rested 
on  the  mere  silence  of  the  church,  as  to  a  grace  that  is 
irresistible;  although  even  silence  might  have  been 
held  conclusive,  when  the  question  is  concerning  a 
dogma,  held  by  at  least  a  great  proportion  of  its  advo- 
cates, to  be  of  the  essence  of  divine  truth.  But  the  arti- 
cles have  not  been  silent:  and  on  the  subject  stated,  the 
compilers  may  be  considered  as  thus  commenting  in 
the  paraphrase  of  Frasmus,  ordered  by  them  to  be 
deposited  in  churches. 

Matt.  XX.  16.  "  Many  be  called,  but  few  chosen." 
"  Therefore,  whoso  is  called,  let  him  forthwith  make 
haste,  or  els  he  shall  be  called  in  vayne;  excepte  he  take 
hede  that  he  be  also  elected.  And  all  be  called,  but 
fewe  deserve  to  be  accounted  among  the  electe." 

Matthew,  xxiii.  37.  *'  O  Jerusalem,  Jerusalem, — 
how  often  would  I  have  gathered  thy  children  together, 
even  as  a  hen  gathereth  her  chickens  under  her  wings, 
and  ye  would  not." — "  Nothing  is  let  pass  on  my  be- 
halfe,  whereby  thou  mightest  bee  saved:  but  contrari- 


Doctrines  of  the  Episcopal  Church.  137 

wise,  thou  hast  done  what  thou  canste  to  bring  destruc- 
tion upon  thyselfe,  and  to  exclude  salvation  from  thee. 
But  to  whom  free  will  is  once  given,  he  cannot  be  saved 
against  his  wil.  Your  wil  ought  to  be  agreeable  to  my 
wil." 

John,  vi.  44.  "  No  man  can  come  to  me,  except  the 
Father  which  hath  sent  me  draw  him."  "  Faith  cometh 
not  at  all  adventures;  but  it  is  had  by  the  inspiration  of 
God  the  Fadier;  who,  lyke  as  he  draweth  unto  him 
raennes  myndes  by  his  Sonne,  so,  by  breathying  in  faith 
secretly  into  mennes  solles,  he  draweth  them  to  his 
Sonne,  in  such  wise,  that  through  the  operation  of  them 
both  joyntly  together,  men  come  to  them  both.  The 
Father  doeth  not  give  this  so  great  a  gift,  but  to  them 
that  be  willing  and  desirous  to  have  it.  And  truely, 
whoso  doeth  with  a  readie  will  and  godly  diligence  de- 
serve to  bee  drawen  of  my  Father,  he  shall  obtain  ever- 
lasting lyfe  by  me." 

This  is  not  the  language,  in  which  irresistible  grace 
has  been  ever  taught:  but  this  is  the  language  which 
was  thought  conducive  to  popular  edification,  by  such 
men  as  Cranmer  and  Ridley;  who  nevertheless  have 
been  held  up  as  favourers  of  that  doctrine.* 

It  does  not  appear  to  the  author  of  this  work,  that  in 
the  Belgic  confession,  the  doctrine  of  irresistible  grace 
is  expressly  taught;  however  it  may  be  thought  to  grow 
out  of  the  doctrine  of  irrespective  election.     But  in 

*  Erasmus,  in  commenting  on  Rom.  i.  8;  affirming  the  gospel 
to  be  "  the  power  of  God  unto  salvation;"  instead  of  making  this 
text  subservient  to  the  doctrine  of  irresistible  grace,  notices,  that 
tbe  power  operates  after  faith;  becoming,  to  those  who  believe, 
the  power  spoken  of  And  a  similar  interpretation  is  given  of 
Eph.  i.  19. 

Vol.  ir.  s 


138  Comparison,  U'c.  xvith  the 

the  canons  of  the  synod  of  Dort,  the  deficiency  was 
supplied.  The  re  is  no  occasion  to  recite  the  words  of 
the  canons,  as  they  are  in  substance  the  same  with  what 
follow  from  the  Westminster  confession.  This  instru- 
ment has  laid  down  the  former  in  its  full  extent,  in  the 
first  and  second  sections  of  the  tenth  chapter;  entitled 
*'  Of  Effectual  Calling." — "  Ail  those  whom  God  hath 
predestinated  unto  life,  and  those  only  he  is  pleased, 
in  his  accepted  and  appoin^^ed  time,  effectually  to  call, 
by  his  word  and  spirit,  out  of  that  state  of  sin  and 
death  in  which  they  are  by  nature,  to  grace  and  sal- 
vation by  Jcsus  Christ;  enlightening  their  minds  spi- 
ritually and  savingly  to  understand  the  things  of  God; 
taking  av.ay  their  heart  of  stone,  and  giving  unto 
them  an  heart  of  flesh;  renewing  their  wills,  and  by  his 
almighty  power  determining  them  to  that  which  is 
good;  and  effectually  drawing  them  to  Jesus  Christ; 
yet  so  as  they  come  most  freely,  being  made  willing  by 
his  grace.  This  effectual  call  is  of  God's  free  and  spe- 
cial grace  alone,  not  from  any  thing  at  all  foreseen  in 
man;  who  is  altogether  passive  therein,  until,  being 
quickened  and  renewed  by  the  Holy  Spirit,  he  is  there- 
by enabled  to  answer  this  call,  and  to  embrace  the 
grace  offered  and  conveyed  in  it." 

If  the  sense  of  these  expressions  could  be  supposed 
to  admit  of  any  doubt,  it  would  be  done  away  by  the  next 
section;  in  what  is  said  of  the  salvation  of  elect  infants, 
that — "  dying  in  infancy,"  they  are  "  regenerated  and 
saved  by  Christ  through  the  spirit,  who  worketh  when 
and  where,  and  how  he  pleaseth:"  an  operation,  in  which 
the  work  of  the  spirit  must  be  most  evidently  independent 
on  any  consent  of  the  human  will.  Indeed,  this  idea  of 
"elect  infants,"  not  known  in  the  church  until  the  in- 
troduction of  Calvinism,  seewis  to  have  been  entirely, 


Doctrines  of  the  Episcopal  Church.  139 

although  naturally,  the  result  of  it.  For  if  the  mind 
be  necessarily  passive  in  regeneration,  according  to 
the  presumed  signification  of  the  word,  what  should 
hinder  the  mind  of  an  infant  from  being  the  subject  of 
it?  And  then,  if  the  thing  be  possible;  it  was  natural 
to  hope,  that  irrespective  election  had  fallen  favourably 
on  some  infants;  rather  than  that  they  were  all  the  des- 
tined victims  of  hopeless  misery. 

The  author  takes  occasion,  to  state  in  this  place  what 
he  conceives  to  be  the  difference,  in  relation  to  deceased 
infants,  between  the  sense  of  the  episcopal  church,  and 
that  of  the  churches  which  have  adopted  the  Westmin- 
ster confession. 

The  former  pronounces  positively  concerning  bap- 
tized infants,  that  they  are  saved;  and  this  has  been 
shown  to  be  the  result  of  the  principles  of  her  system: 
but  concerning  other  infants  she  says  nothing;  evidently 
supi)osing,  that,  in  regard  to  them,  the  divine  word  is 
silent.  The  leaving  of  it  on  this  footing,  in  connexion 
with  her  ideas  on  the  subject  of  baptismal  regenera- 
tion, makes  it  not  only  an  easy  exercise  of  charity  to 
conceive  favourably  of  the  purposes  of  divine  good- 
ness towards  all  infants,  but  excludes  the  previous  ne- 
cessity of  some  mysterious  operation  on  them;  by 
which,  sovereign  power  eifects  a  change  as  it  does  on 
matter,  without  any  knowledge,  any  exercise  of  intel- 
lect, or  any  motion  of  the  will,  in  the  party  operated  on. 

The  Westminster  confession,  after  stating  what  has 
been  quoted  from  it  respecting  elect  infants,  affirms  the 
same  of  *'  all  other  elect  persons,  who  are  incapable  of 
being  outwardly  called  by  the  ministry  of  the  word." 
Then,  in  the  fourth  section,  the  confession  goes  on  to 
say — "  Others  not  elected,  although  they  may  be  called 


140  Comparison^  ^c.  with  the 

by  the  ministry  of  the  word,  and  may  have  some  com- 
mon operations  of  the  spirit,  yet  they  never  truly 
come  unto  Christ,  and  therefore  cannot  be  saved." 
The  grammatical  construction  of  these  words,  applies 
the  sense  of  them  to  all  within  the  Christian  pale,  be- 
sides the  persons  spoken  of  in  the  preceding  section: 
and  if  so,  the  salvation  of  infants,  with  the  exception 
of  those  who  come  under  the  denomination  of  "  the 
elect,"  is  denied. 

If  Calvinists  of  the  present  day  should  give  a  differ- 
ent interpretation  to  the  above — for  there  are  doubtless 
many  of  them,  who  admit  the  salvation  of  all  infants — 
yet  they  will  probably  perceive  on  inquiry,  that  the 
contrary  was  what  at  first  seemed  the  obvious  conse- 
quence of  their  system.  Accordingly,  Dr.  Lawrence* 
quotes  Beza,  the  immediate  successor  of  Calvin,  thus 
expressing  himself  in  a  public  conference  with  the 
Lutherans,  in  the  year  1586 — speaking  of  baptism  he 
says — "  Which  many  millions  of  infants  receive;  who, 
nevertheless,  are  never  regenerated,  but  perish  ever- 
lastingly." 

The  author  of  this  work  supposes,  that  the  distinc- 
tion between  elect  and  not  elect  infants,  dying  in  infan- 
cy, originated  with  Calvinism.  The  earliest  traces  of 
it  which  he  can  find---others  may  be  more  fortunate--- 
are  in  the  famous  form  of  Concord,  in  the  year  1549; 
about  the  time  when,  according  to  some  facts  which 
have  been  stated,  Calvin  is  supposed  to  have  carried 
his  predestinarian  scheme  to  the  extent  in  which  it  now 
appears  in  his  Institutions.  The  words  of  the  form  of 
Concordf  are  as  follow — "  Moreover  we  industriously 

*  Page  439.         f   As  quoted  by  Dr.  Lawrence,  p.  439. 


Doctrines  of  the  Episcopal  Church.  14.1 

teach,  that  God  does  not  promiscuously  imprint  his 
energy  on  all  who  receive  the  sacraments,  but  only  on 
the  elect.  For  as  he  does  not  illuminate  with  faith  any 
other  than  those  whom  he  hath  ordained  to  life;  he  so 
accompanies  the  mysteries  with  the  efficacy  of  his 
spirit,  that  the  elect  may  perceive  what  the  sacraments 
offisr."  Melancthon  is  said  to  have  been  so  offended 
by  this  passage,  that  he  indignantly  tore  it  from  the 
copy  of  the  articles  of  Concord,  which  had  been  sent 
to  him.  It  was  about  two  years  afterwards,  that  there 
happened  the  public  controversy  between  Calvin  and 
the  physician  Balsec;  concerning  which,  the  same  Me- 
lancthon, as  quoed  by  Dr.  Lawrence,  in  the  page 
above  referred  to,  writes  thus — "  Lelius  has  written  to 
me,  that  so  great  are  the  contentions  at  Geneva  con- 
cerning stoical  necessity,  that  a  certain  person  dissent, 
ing  from  Zeno,  hath  been  shut  up  in  prison.  Oh  un- 
happy event!  The  doctrine  of  grace  is  obscured  by 
disputations  foreign  to  it:"  and  again — "  Behold  the 
fury  of  the  age.  The  contentions  in  Alpine  Gaul,* 
concerning  stoical  necessity,  are  so  great,  that  a  cer- 
tain person,  who  dissents  from  Zeno,  is  imprisoned." 
So  wrote  Melancthon,  when  he  was  receiving  pressing 
invitations  from  the  leading  characters  of  the  church  of 
England:  when  also,  those  very  personages  are  con- 
tended to  have  been  acting  under  the  influence  of 
Calvin. 

The  doctrine  of  irresistible  grace,  as  expressed  by 
Calvin  in  the  10th  section  of  the  3d  chapter  of  his  2d 
book — is  maintained  by  him  with  a  censure  on  all  the 
ages  of  the  church  before  Austin,  as  accompanied  by  a 

*  Certamina  Allobroaricae. 


I'i2  Comparison,  ^c.  ivit/i  the 

choice  on  the  part  of  man  to  obey  or  to  resist  the  mo- 
tion: in  opposition  to  which  Calvin  teaches,  that  God 
works  on  the  will  efficaciously.  From  this,  he  goes  on 
to  censure  St.  Chrysostom's  saying,  that  *'  whom  he 
(God)  draws,  he  draws  with  a  consenting  will."  By 
which  (says  Calvin)  he  seems  to  insinuate, that  God  only 
waits  for  us  with  hand  extended,  if  we  chuse  to  accept 
his  assistance.  There  follow  many  things  to  the  same 
effect:  and  soon  after,  when  the  reformer  is  venting  his 
displeasure  against  the  positions  of  an  operating  and 
co-operating  grace,  he  acknowledges  that  St.  Austin 
uses  the  same  language;  but  remarks,  that  he  softens  it 
by  an  accommodating  definition.  How  far  the  school- 
men, whom  Calvin  censures,  are  right  or  wrong,  is  no- 
thing to  the  present  purpose.  His  censure  of  the  lan- 
guage is  noticed,  only  to  show  how  wide  he  is  of  that 
of  the  episcopal  church. 

Turretine  is  equally  express  on  the  subject.*  After 
stating  sundry  distinctions,  he  adds — "  The  question 
then  returns  to  this — '  Whether  the  manner  of  the  ope- 
ration of  grace  be  resistible  or  irresistible?  That  is, 
whether,  there  being  all  the  operations  of  grace,  which 
God  makes  use  of  to  effect  conversion  in  us,  there  yet 
so  remains  the  conversion  itself  in  the  power  of  man, 
as  that  he  can  either  receive  or  reject  it;  and  so  con- 
vert or  not  convert  himself.*  "  The  last  words  in  this 
statement  would  surely  not  have  been  allowed  by  those 
opposed  to  him;  concerning  whom,  however,  he  goes 
on  to  say — "  which  our  adversaries  affirm,  but  which 
we  deny — yea,  we  hold  out,  that  efficacious  grace  works 
in  man  in  such  a  manner,  that,  although  he  cannot  but 

*  Locus  13.  cont.  2. 


Doctrines  of  the  Episcopal  Church.  143 

resist  at  first,  he  can  never  so  far  resist,  as  that  he  shall 
finally  prevail  and  prevent  the  work  of  his  conversion." 

The  opinion  of  Witsius  goes  to  the  same  extent, 
when  he  says,*  after  speaking  of  the  outward  call  of  the 
word—"  But  that  external  call  will  bring  none  to  com- 
munion with  Christ,  unless  it  be  accompanied  with  the 
internal;  which  is  accomplished  not  only  by  persuasion 
and  command,  but  by  the  powerful  operation  of  the 
spirit.  There  is  a  certain  call  of  God,  ^\  hereby  he 
makes  the  things  which  he  calls  to  exist,  by  that  very 
call.  By  such  a  call,  he  calleth  those  things  which  be 
not,  as  though  they  were.  For  when  he  said — '  Let 
there  be  light,'  immediately  '  there  was  light.'  Not 
unlike  this  is  that  internal  call  of  the  spirit,  of  which 
the  apostle  writes---'  God  who  commanded  the  light  to 
shine  out  of  darkness,  hath  shined  in  our  hearts.'  But 
when  he  says  to  the  elect,  in  the  hour  of  their  blessed 
visitation,  '  awake  thou  that  sleepest  and  arise  from 
the  dead,  and  Christ  shall  give  thee  light,'  it  is  no  more 
possible  for  them  to  remain  any  longer  in  the  sleep  of 
death,  than  it  was  possible  for  Lazarus  to  continue  in 
the  grave,  after  Christ  had  said  to  him---'  Lazarus 
come  forth.*  " 

Under  the  present  head,  it  will  be  to  the  purpose  to 
take  a  view  of  the  doctrine  of  justification,  as  connect- 
ed with  faith  and  with  works.  As  the  question  lay  be- 
tween St.  Paul  and  the  Jewish  Christians,  the  merit 
arrogated  by  the  latter  to  the  deeds  of  the  law,  was  of 
a  covenant  kind,  founded,  as  they  imagined,  on  the  di- 
vine promises,  and  interwoven  with  their  whole  econo- 
my:  All  which,  as  tlie  apostle  shows,  was  a  mistake; 

*  B.  3,  ch.  5,  sec.  21. 


I'll  Comparison^  If^c.  with  the 

both  because  the  economy  contained  in  itself  evident 
intimations,  that  it  was  intended  to  be  temporary;  and 
because  the  nation,  as  such,  had  not  kept  their  part  of 
the  covenant:  while  yet,  it  could  only  have  been  on  the 
ground  of  such  a  national  fidelity,  that  the  debt  to  the 
individual  was  due.  With  the  polity  of  the  Jews,  the 
controversy  so  far  fell,  as  to  leave  no  traces  of  it  in  the 
fathers,  until  the  time  of  St.  Austin.  This  father,  in  his 
controversy  with  the  Pelagians,  perceived  the  subject  of 
the  freedom  of  grace  in  redemption  to  be  so  embodied 
with  that  of  the  exclusion  of  human  merit;  and  the  im- 
potency  of  man  by  nature  with  the  powerful  efficacy  of 
the  divine  aid;  that  in  treating  of  the  points  especially 
belonging  to  the  matter  at  issue,  he  was  naturally  led  to 
take  their  kindred  points  along  with  them.  Subsequent 
events  demonstrated,  that  the  instructions,  as  well  of  the 
father  as  of  the  apostle,  were  capable  of  uses  far  beyond 
those  in  contemplation,  when  the  instructions  were  giv- 
en. For  by  a  concurrence  of  popular  ignorance  with  the 
views  of  the  Roman  hierarchy,  it  came  to  pass,  that  the 
doctrine  of  human  merit  was  professed  without  reserve, 
and  became  the  basis  of  a  profitable  traffic.  That  the 
principles  of  the  apostle,  and  those  of  the  father,  had  so 
little  effi^ct  in  preventing  and  in  detecting  the  delusion 
of  the  theory,  can  only  be  accounted  for — it  is  here  sup- 
posed— from  the  circumstances,  that  those  of  the  form- 
er were  locked  up  in  an  unknown  language;  and  that 
those  of  the  latter  became  entangled  in  the  endless  sub- 
tleties of  the  scholastics. 

When  the  reformation  had  begun  to  dawn,  the  re- 
formers naturally  seized  with  avidity  on  the  wholesome 
truths,  which  they  found  abounding  in  Austin's  works: 
But  in  what  degree,  some  of  them — to  use  a  scriptural 


Doctrines  of  the  Episcopal  Church.  145 

comparison — took  with  "  the  silver  and  the  gold"  a  pro- 
portion of  "  hay  and  stubble,"  this  is  not  the  proper 
place  to  inquire.  Certain  it  is,  that  they  fortified  them- 
selves successfully  from  the  writings  of  that  father; 
whose  name  continued  to  be  revered,  amidst  positions 
and  practices  which  those  writings,  in  their  conse- 
quences, could  not  fail  to  reprobate. 

Among  the  errors  which  had  crept  into  the  church, 
were  the  notions  of  one  species  of  merit  said  to  be  of 
congruity,  and  another  of  condignity.  There  may  be 
propriety  in  repeating,  that  by  the  former,  it  was  sup- 
posed to  be  in  the  power  of  the  natural  man,  without  a 
particle  of  divine  grace,  so  to  dispose  his  mind  for  the 
reception  of  it,  as  that  there  was  a  certain  fitness  in  its 
being  bestowed.  According  to  the  latter,  the  improve- 
ment of  the  prior  grace  was  supposed  to  render  the  doer 
worthy  of  further  measures  of  it;  which  therefore  could 
not,  consistently  with  justice,  be  withheld.  These  things 
were  universally  taught  and  sanctioned,  in  the  age  in 
which  the  articles  of  the  church  of  England  were  fram- 
ed, and  during  many  preceding  ages.  And  this  is  neces- 
sary to  be  kept  in  view,  for  the  understanding  of  what 
she  has  laid  down  concerning  faith  and  works.  Both  of 
those  errors  were  intended  to  be  denied;  and,  in  the 
tenth  article,  one  of  them  is  actually  named. 

What  the  article  denies,  is  the  least  degree  of  merit 
to  the  works  of  men,  of  any  kind.  And  although  this  is 
to  be  understood  universally;  it  is  said  with  an  especial 
view  to  those  works  of  superstition,  in  which  there  was 
supposed  to  be  either  a  congruity  leading  to  grace,  or 
a  condignity  on  which  it  had  been  bestowed.  In  contra- 
riety lo  ti'e  above,  they  hold  up  justification  by  faith: 
and  not  this,  as  if  it  were  meritorious  in  itself;  lor,  as  it 

Vol.  II.  T 


146  Comparison,  8V.  xvith  the 

is  pronounced*  "  We  are  accounted  righteous  before 
God,  only  for  the  merit  of  our  Lord  and  Saviour  Jesus 
Christ."  And  further  it  is  a  faith,  which,  although  op- 
posed to  merit,  is  not  opposed  to  practice;  because,  as 
the  twelfth  article  affirms — "  Albeit  that  good  works, 
which  are  the  fruits  of  faith,  and  follow  after  justifica- 
tion, cannot  put  away  our  sins,  and  endure  the  severity 
of  God's  judgment;  yet  are  they  pleasing  and  accept- 
able to  God  hi  Christ,  and  do  spring  out  necessarily  of 
a  true  and  lively  faith;  insomuch  that  by  them  a  lively 
faith  may  be  as  evidently  known,  as  a  tree  discerned  by 
the  fruit." 

But  although  the  doctrine  was  designed  to  apply, 
and  will  forever  remain  a  protest  against  the  scholastic 
doctrine  of  merit;  yet  it  does  not  follow,  that  the  lan- 
guage of  the  church  and  the  language  of  Calvinism 
are  the  same.  The  following  particulars  may  be 
noticed,  wherein  the  differences  are  striking.  And 
although  the  writer  of  this  will  not  affirm,  that  they 
may  not  be  partly  the  result  of  the  different  con- 
ceptions entertained  of  words  by  the  parties  respec- 
tively; yet  they  go  to  the  point  here  in  view,  that  there 
was  no  intended  agreement  at  the  time  of  the  composing 
of  the  articles. 

The  first  particular  to  be  noticed,  respects  the  impu- 
tation of  the  righteousness  of  the  Redeemer.  These  were 
words  so  much  used,  and  so  much  in  favour  with  some 
at  the  time  of  framing  the  articles,  that  the  omitting  of 
them  could  not  have  been  the  effect  of  accident.  Or  if 
this  be  supposed  to  have  happened  in  so  summary  a  for- 
mula, they  would  hardly  have  been  overlooked  in  *'  The 
Homiiy  of  Salvation."  It  was  evidently  designed,  as 
*  Art.  xi. 


Doctrines  of  the  Episcopal  Church.  147 

appears  by  a  reference  to  it  in  the  article,  that  the  former 
should  be  considered  as  a  larger  explication  of  the  sub- 
ject common  to  them  both.  But  not  a  word  is  to  be 
found  in  it,  concerning  the  imputation  of  the  righteous- 
ness of  our  blessed  Saviour;  although  liis  oblatory  sa- 
crifice for  sin,  and  its  being  the  meritorious  mean  of 
salvation,  to  which  nothing  in  the  way  of  satisfaction  is 
necessary  or  can  be  added,  is  asserted  over  and  over  m 
the  homily.  There  is  evidently  a  difference  between  the 
two  ideas.  A  prince  may  be  moved  to  extend  his  mer- 
cy to  rebellious  subjects:  This  may  be  done,  without 
a  particle  of  merit  on  their  part:  He  may  be  moved  to 
it,  by  the  intercession  of  his  son:  And  the  intercession 
may  be  made  available,  by  some  great  achievement  on 
his  part,  and  bottomed  on  his  deservings.  Yet  this  is 
not  the  same  with  the  considering  of  the  son's  obedi- 
ence as  so  transferred  to  the  rebels,  that  they  shall  be 
rewarded  on  the  account  of  it.  The  application  to  the 
subject,  it  is  hoped,  is  obvious;  and  was  doubtless  per- 
ceived by  the  reformers,  when  they  avoided  the  sanc- 
tioning of  an  opinion  not  warranted,  or  at  least  the  using 
of  language  very  liable  to  abuse. 

In  this,  they  were  very  far  from  the  manner  of 
speaking,  adopted  by  Calvinistick  churches  and  writers. 
"  We  do  not  mean,"  says  the  Belgic  confession,  *'  that 
faith  itself  justifies  us;  for  it  is  only  an  instrument  with 
which  we  embrace  Christ  our  righteousness:  But  Jesus 
Christ  imputing  to  us  all  his  merits,  and  so  many  holy 
works  which  he  hath  done  for  us  and  in  our  stead,  is 
our  righteousness."  The  title  of  the  next  section  is — 
"  That  our  justification  consisteth  in  the  forgiveness  of 
sin,  and  the  imputation  of  Christ's  obedience." 


148  Comparison^  hfc.  with  the 

The  Westminster  confession  cherishes  the  same  sen- 
timent in  its  eleventh  chapter,  intitled  "  Of  justifica- 
tion;" which  says — "  Those  whom  God  effectually 
calleth,  he  also  freely  justifieth,  *  *  *  *  by  imputing  the 
obedience  and  satisfaction  of  Christ  unto  them,  they  re- 
ceiving and  resting  on  him  and  his  righteousness  by 
faith." 

On  this  point,  as  on  others,  Calvin  had  given  the 
tone  to  the  churches  following  him.  Speaking  of  justi- 
fication by  the  righteousness  of  Christ,  he  remarks 
thus,*  "  Which  is  equivalent  to  saying,  that  a  man  is 
righteous,  not  in  himself,  but  because  the  righteousness 
of  Christ  is  communicated  to  him  by  imputation:" 
And  again — "  Nor  does  any  objection  arise  from  what 
hef  states  in  another  place,  '  that  God,  sending  his  own 
Son  in  the  likeness  of  sinful  flesh,  and  for  sin,  con- 
demned sin  in  the  flesh;  that  the  righteousness  of  the 
law  might  be  fulfilled  in  us;'  where  he  intends  no  other 
fulfilment  than  wlut  we  obtain  by  imputation." 

To  the  same  purpose  is  Turretine;  where  he  says,J 
"  The  orthodox  think,  that  the  satisfaction  and  obedi- 
ence of  Christ  are  imputed  to  us,  so  far  as  that  bv  the 
gratuitous  mercy  of  God,  it  is  reckoned  ours;  and  we, 
because  of  it,  in  the  judgment  of  God  are  absolved 
from  sins  and  pronounced  righteous:"  And  again — 
"  We  determine,  that  the  righteousness  and  satisfaction 
of  Christ  are  so  imputed  to  us  by  God,  that  it  is  the  only 
foundation  and  meritorious  cause,  by  the  view  of  which 
alone  before  God,  we  are  absolved  from  sin  and  obtain 
a  right  to  eternal  life." 

Witsius  agrees  with  both;  where,  speaking  of  the 
righteousness  of  the  divine  Redeemer^  he  says — "  The 

*  Book  3,  ch.  9.  sect.  23.  \  Locus  14.  cap.  5.  com.  3. 

t  The  apostle.  §  Book  3,  chap.  4,  sect.  37. 


Doctrines  of  the  Episcopal  Church.  149 

Father  imputes  the  same  to  his  chosen  people,  as  he 
imputed  their  sins  to  Clirisf."  And  again — "  It  is  im- 
possible to  explain  how  Christ  was  made  sin  for  us; 
unless  in  that  sense  that  our  sins  arc  imputed  to  him 
that  he  might  suffer  for  them,  in  the  same  manner  we 
are  made  righteous  in  him,  as  his  righteousness  is  im- 
puted to  us,  that,  on  account  of  it,  we  may  receive  the 
crown:"  And  again — "  It  is  not  ours  inherently,  for  in 
that  sense  Paul  opposes  it  to  ours;  nor  does  the  nature 
of  the  thing  admit,  that  acts  performed  by  Christ  can  in- 
herently be  ours.  It  therefore  remains,  that  it  is  ours  by 
imputation;  God  imputing  to  man  righteousness  with- 
out works." 

Another  striking  point  of  difference  between  the  doc- 
trine of  tiie  church  and  Calvinism,  is  the  connexion 
between  justification  and    baptism;   carefully    kept  in 
view  by  the  former,  but  disregarded  by  the  latter.  This 
might  be  made  appear  from  various  documents  of  the 
church:     But  at  present,  there  shall  only  be  referred  to 
the  aforesaid  homily  "  Of  salvation,"  so  pointedly  made 
explanatory  of  the  article  "  Of  Justification."     In  the 
second  part  of  the  homily,  tl'.e  connexion  is  maintained 
where  it  is  said — "  We  must  trust  only  in  God's  mer- 
cy, and  that  sacrifice  which  our  high  priest  and  Saviour 
Christ  Jesus,  the  Son  of  God,  once  offered  for  us  upon  the 
cross,  to  obtain  thereby  God's  grace  and  remission,  as 
well  of  our  original  sin  in  baptism,  as  of  all  actual  sin 
committed  by  us  after  our  baptism,  if  we  truly  repent, 
and  turn  unfeignedly  to  him  again."*   It  should  be  re- 
membered, that  when  this  homily  was  composed,  the 
baptism    of    an    adult    being   rare,    it   had    not   been 
thought  necessary  to  prepare  an  office  for  such  an  occa- 
sion. But  baptismal  regeneration,  as  it  respects  infants, 
*  Page  24.  American  edition. 


150  Comparison^  is'c.  with  the 

had  been  previously  applied  to  them  in  the  first  part  of 
the  homily;  where  it  is  said — "  Infants,  being  baptized 
and  dying  in  their  infancy,  are  by  this  sacrifice  (of 
Christ  spoken  of  before)  washed  from  their  sins,  brought 
to  God's  favour,  and  made  his  children,  and  the  inheri- 
tors of  his  kingdom  of  heaven."*  But  what  perhaps 
speaks  more  precisely  to  the  purpose  than  any  other 
place,  is  where  in  the  third  part  of  the  homily,  baptism 
and  justification  are  considered  as  synonymous — "  Our 
office  is  not  to  pass  the  time  of  this  present  life  unfruit- 
fully  and  idly,  after  that  we  are  baptized  or  justified; 
not  caring  how  few  good  works  we  do,  to  the  glory  of 
God,  and  the  profit  of  our  neighbours."! 

Although  this  speaks  of  the  washing  of  infants  from 
their  sins  by  the  sacrifice  of  Christ,  it  gives  no  counte- 
nance to  the  doctrine  of  the  imputation  of  Adam's  sin, 
in  reference  to  eternal  punishment.  That  we  have  suf- 
fered by  that  sin  in  the  loss  of  immortality,  and  in  the 
inheritance  of  a  diseased  nature,  is  held  on  both  sides. 
It  is  reasonable  to  confine  the  sense  of  the  homily  to 
these  subjects;  because,  if  the  other  subject  had  been 
designed,  it  would  have  been  found  in  the  articles. 
The  sense  of  these,  is  set  forth  more  at  large  by  the  ho- 
milies; but  the  latter  establish  no  additional  doctrines. 

The  Westminster  assembly  deny  the  connexion  be- 
tween baptism  and  regeneration,  in  the  following  fifth 
section  of  the  twenty- eighth  chapter  of  their  confession. 
"  Although  it  be  a  great  sin  to  contemn  or  neglect  this 
ordinance;  yet  grace  and  salvation  are  not  so  insepara- 
bly annexed  unto  it,  as  that  no  person  can  be  regene- 
rated or  saved  without  it,  or  that  all  that  are  baptised 
are  undoubtedly  regenerated."     It  appears  in  the  next 

*  Ptge  17,  Amer.  edit.  t  Page  24,  Amer.  edit. 


Doctrines  of  the  Episcopal  Church.  151 

section,  that  the  latter  part  of  the  quotation  applies  not 
only  to  adults,  whose  outward  baptism  may  not,  in  all 
cases,  be  joined  with  inward  sincerity,  but  also  to 
infants.  For  it  is  said — "  The  grace  promised  is  not 
only  offered,  but  really  exhibited  and  conferred  by  the 
Holy  Ghost,  to  such  (whether  of  age  or  infants)  as  that 
grace  belongeth  unto,  according  to  the  counsel  of  God^s 
own  will,  in  his  appointed  time."  Agreeably  to  this, 
the  grace  is  given,  not  to  all  infants  duly  baptised;  but 
to  those  of  them,  who,  according  to  a  distinction  in 
another  part  of  the  catechism,  are  of  the  number  of  the 
elect. 

In  the  confession  of  Belgium,  the  article  "  Of  Holy 
Baptism,"*  seems  to  the  writer  of  this,  to  show  a 
strong  likeness  to  the  ideas  of  the  church  of  England 
on  the  same  subject:  And  there  is  something  still 
stronger  to  the  purpose  in  the  liturgy  of  the  former 
church,  in  what  is  prefixed  to  the  service  for  infant 
baptism.  These  seem  to  be  the  remains  of  an  early 
faith.  Doubtless,  the  divines  generally  of  the  synod  of 
Dort  must  have  held,  that  there  was  nothing  further  in 
the  institution,  than  its  being  significative  of  a  future 
cleansing.  The  question  naturally  occurs — why  did 
not  they  in  some  part  of  their  decrees,  extend  their  di- 
rections to  the  contradiction  of  that  higher  efficacy 
which  had  been  affirmed?  Perhaps  this  had  been  too 
much  the  language  of  the  early  ages,  to  be  denied  in 
form.  And  perhaps  there  was  not  a  little  weight  in  the 
consideration  of  the  breach  with  the  church  of  Eng- 
land, which  must  have  ensued.  For  it  is  difficult  to 
conceive,  how  the  divines  of  that  church  could  con- 

*   The  34lli. 


152  Comparison,  ^c.  with  the 

sistently  have  remained  members  of  the  assembly,  after 
thev  should  have  contradicted  a  doctrine  which  is  found 
in  all  her  institutions. 

The  author  thinks,  that  his  sentiments  are  corrobo- 
rated by  the  seventeenth  article  under  the  second  point 
of  the  canons  of  Dort;  which  encourages  believers  to 
consider  all  their  children,  dying  in  infancy,  as  of  the 
number  of  the  elect.  This  is  conformable  to  the  mind 
of  Cdlvin,  however  little  there  may  seem  of  authority 
for  it,  on  the  principles  of  Calvinistick  election.  Still, 
Calvin  goes  on  the  presumption  of  there  being,  in  the 
case  of  death,  a  change  operated  on  the  powers  of  the 
mind  of  the  infant.  The  question  occurs — why  did 
not  the  synod  provide  for  this?  It  seems  not  going 
too  far  to  suppose,  that  there  was  some  impediment  in 
the  circumstance  of  its  being  an  express  contradiction 
of  the  church  of  England;  which,  in  such  a  variety  of 
ways,  recognises  a  regeneration  of  infants  in  baptism; 
and  on  the  ground  of  this,  pronounces  them  subjects  of 
salvation;  without  the  least  hint  of  a  change  to  be 
subsequently  undergone. 

But  there  is  another  particular,  in  which  the  con- 
templated systems  materially  diftbr — in  language  at 
least — let  it  be  still  added.  It  is,  that  whereas,  Calvi- 
nistick  churches  and  systems  refer  to  some  inward 
pledge  of  the  reality  and  the  acceptance  of  faith,  dis- 
tinct from  its   fruits* — no  doubt,  affirming  that    the 

*  Although  the  12th  article  of  the  assembly's  confession  of  faith 
rests  personal  satisfaction  on  the  ground  here  stated;  yet  the  80th 
question  and  answer  of  their  catechism  refers  to  another  source; 
to  be  of  course  taken  in  connexion  with  it — "  the  spirit's  enabling 
them  to  discern  in  themselves  tliose  graces  to  which  the  promises 


Doctrines  of  the  Episcopal  Church.  153 

fruits  will  follow.  The  episcopal  church,  in  her  ac- 
count of  justification,  conceives  of  no  other  way  by 
which  it  can  be  known.  In  evidence  of  this,  reference 
may  still  be  made  to  "  The  Homily  of  Salvation."  Jus- 
tification is  there  distinguished  into  that  which  is  on 
the  part  of  God,  and  that  which  is  on  the  part  of  man. 
Under  the  former  head,  are  sustained  the  all-atoning 
merits  of  the  Redeemer.  Under  the  latter,  a  distinction 
is  taken  between  that  faith,  which  the  scriptures  apply 
to  the  devils  *'  who  believe  and  tremble;"  and  that 
which  is  "  a  sure  trust  and  confidence  in  God's  merci- 
ful promises,  to  be  saved  from  everlasting  damnation 
by  Christ;  whereof  doth  follow  a  loving  heart  to  obey 
his  commandments."  Then  it  goes  on  to  show,  that 
such  a  faith  as  this  "  neither  any  devil  hath,  nor  yet 
any  man,"  who  lives  in  the  outward  profession  merely. 
From  which  it  follows,  that  here  is  the  test  and  the  only 
one;  since  no  other  is  given,  whereby  to  distinguish 
the  true  faith  from  the  false.  Many  similar  passages 
might  be  cited:  but  it  is  to  be  remembered,  that,  un- 
der this  idea,  the  stress  is  laid  principally  on  the  silence 
of  the  homily,  as  to  a  knowledge  of  the  verity  of  our 
own  faith,  to  be  derived  from  any  other  source  than  that 
which  has  been  here  stated.  Perhaps  it  will  not  be 
rash  to  affirm,  that  the  difference  of  the  systems  now 
noticed  could  not  have  taken  place,  without  its  produc- 
ing of  important  effects  in  every  branch  of  theology. 

If,  however,  there  should  be  demanded  a  more  direct 
testimony  of  the  episcopal  church  to  the  point  the  last 

of  life  are  made."  This  approaches  nearer  to  the  language  of  the 
church;  while  the  rest  of  the  answer  of  which  it  is  a  part,  and  still 
more  the  article  in  the  confession  are  such,  as  that  nothing  like 
them  can  be  found  in  any  of  the  institutions  of  that  comm\inion. 

Vol.  II.  u 


154  Comparison,  CsV. 

referred  to,  let  the  following  be  taken  from  the  first  part 
of  the  homily  of  Whitsunday — "  Oh,  but  how  shall  I 
know  that  the  Holy  Ghost  is  within  me?  some  man 
perchance  will  say.  Forsooth,  as  the  tree  is  known  by 
the  fruit,  so  also  is  the  Holy  Ghost.  The  fruits  of  the 
Holy  Ghost,  according  to  the  mind  of  St.  Paul,*  arc 
these,  love,  joy,  peace,  long  suffering,  gentleness,  good- 
ness, faithfulness,  meekness,  temperance,  &c.  Con- 
trariwise, the  deeds  of  the  flesh  are  these,  adultery,  for- 
nication, uncleanness,  wantonness,  idolatry,  witchcraft, 
hatred,  debate,  emulation,  wrath,  contention,  sedition, 
heresy,  envy,  murder,  drunkenness,  gluttony  and  such 
like."  Here  the  question  of  a  test  is  distinctly  propos- 
ed, and  an  answer  is  professed  to  be  given:  an  answer 
evidently  tending  to  delusion,  if  there  be,  as  some  con- 
ceive, an  higher  and  a  more  unequivocal  source  of  sa- 
tisfaction. 

*  Gal.  V. 


V.  OF  PERSEVERANCE. 

Acknowledged  Absence  of  this  doctrine — Evidence  ofits  not  be- 
ing held — Paraphrase  of  Erasmus — Calvinistick  Churches  and 
ijivines — Inference. 

RELATIVELY  to  the  present  point,  the  ground  of 
the  Anti-calvinistick  opinion  is  even  stronger  than  on 
any  of  the  preceding  points.  For  there  is  not  even  alleged 
— so  far  as  is  here  known — from  any  institutions  of  the 
episcopal  church,  what  is  even  supposed  a  direct  sanc- 
tion of  the  doctrine  of  the  final  perseverance  of  the  saints. 
Perhaps  it  may  be  thought  implied  in  that  part  of  the 
17th  article, which  says — *'They  walk  religiously  in  good 
works;  and  at  length,  by  God's  mercy,  they  attain  to 
everlasting  felicity."  But  who  are  the  persons  spoken 
of?  They  are  the  elect  in  the  counsels  of  God  "  secret 
to  us:"  not  all  who  are  brought  within  the  covenant  of 
grace.  To  suppose  that  these  two  matters  are  the  same, 
would  be  to  take  for  granted  the  position  to  be  proved. 
Besides,  what  must  be  thought  of  the  judgments  of 
those  who  framed  the  article,  by  persons  who  imagine 
that  they  held  a  doctrine  considered  by  all  its  advocates 
as  an  indispensable  branch  of  their  system;  and  yet  en- 
tertained so  little  reverence  of  it,  as  not  to  deem  it  wor- 
thy of  insertion?  On  this  account,  it  seems  a  great 
omission  in  those  who  have  written  to  maintain  the  Cal- 
vinism of  the  church  of  England,  that  not  an  individual 


156  Comparison,  ^c.  with  the 

of  them — so  far  as  is  here  known — has  endeavoured  the 
solution  of  this  difficulty.  The  authors  alluded  to,  give 
numerous  and  long  extracts  from  Fox's  Martyrology,  of 
what  the  Martyrs  under  Mary  wrote  during  their  im- 
prisonment, and  said  at  the  times  of  their  execution; 
which,  according  to  the  partial  interpretations  given, 
are  supposed  to  demonstrate  a  universal  reception  of 
the  doctrine  in  question  by  all  true  protestants.  And 
it  is  contended,  to  have  been  especially  the  opinion  of 
the  compilers  of  the  public  service.  But  why,  under 
such  circumstances,  the  compilers  did  not  think  it  of 
sufficient  importance  to  draw  from  them  a  position  in- 
volving a  direct  acknowledgment,  is  a  question  here 
believed  to  have  not  been  answered. 

But  it  is  easy  to  go  beyond  this,  and  to  prove,  that 
the  compilers  did  not  hold  and  could  not  have  held,  con- 
sistently with  the  rest  of  their  creed,  the  doctrine  now 
the  subject.  The  first  evidence  of  this  shall  be  given 
from  the  sixteenth  article,  entitled  "  Of  Sin  after  Bap- 
tism." "  After  we  have  received  the  Holy  Ghost,  (says 
the  article)  we  may  depart  from  grace  given,  and  fall 
into  sin,  and  by  the  grace  of  God  (we  may)  arise  again 
and  amend  our  lives."  Here  are  rec  gnised  the  pos- 
sibility of  a  fall;  and  the  possibility  (not  the  certainty) 
of  a  recovery  from  it. 

It  is  a  remarkable  fact,  in  the  history  of  the  confer- 
ence at  Hampton  Court,  although  easily  accounted  for, 
that  the  first  specific  demand  made  by  the  puritans,  was 
the  enlargement  of  this  article,  so  as  to  make  it  consist- 
ent wnh  what  they  thought  the  sense  of  the  seventeenth. 
And  they  proposed  that  after  the  words — "  may  fall 
into  sin,"  it  should  be  added — "  yet  neither  totally  nor 
finally."      The  desire  of  those  divines,  was  natural. 


Doctrines  of  the  Episcopal  Church.  157 

The  article  frowned  on  the  doctrine  of  perseverance, 
lately  come  into  fashion;  but  absolutely  irreconcileable 
with  what  had  been  established  in  a  remoter  day. 

The  next  evidence — still  from  the  same  source — is 
in  the  twenty-seventh  article,  entitled  "  Of  Baptism:" 
which  calls  this  ordinance  "  a  sign  of  regeneration,  or 
new  birth,  whereby,  as  by  an  instrument,  they  that  re- 
ceive baptism  rightly  are  grafted  into  the  church:  the 
promise  of  the  forgiveness  of  sins,  and  of  our  adoption 
to  be  the  sons  of  God  by  the  Holy  Ghost,  are  visibly 
signed  and  sealed."  Has  scripture — has  any  public 
creed — has  any  theological  writer  used  stronger  lan- 
guage than  this,  when  intending  to  describe  the  state  to 
which  the  gospel  privileges  are  attached?  And  yet  that 
many,  after  baptism,  fall  from  grace,  could  not  have 
been  intended  to  be  contradicted  by  the  article. 

If  it  were  possible  to  suppose  a  matter  so  unsupport- 
ed by  fact,  the  contrary  would  appear  in  the  next  evi- 
dence to  be  produced;  which  is  from  the  homily  entitled 
"  Of  falling  from  God."  To  pass  over  the  first  part, 
which  however  is  to  the  same  purpose  with  the  second — 
a  few  extracts  shall  be  given  from  the  latter;  of  which, 
indeed,  the  whole  might  be  given  to  the  point.  The  ho- 
mily, after  reciting  the  threatenings  of  God,  addressed 
to  his  vineyard,  in  Is.  v.  and  in  Matt.  xxi.  proceeds 
thus—-'*  By  these  threatenings  we  are  monished  and 
warned,  that  if  we,  which  are  the  chosen  vineyard  of 
God,  bring  not  forth  good  grapes,  that  is  to  say,  good 
works  that  may  be  delectable  and  pleasant  in  his  sight, 
when  he  looketh  for  them,  when  he  sendeth  his  mes- 
sengers to  call  upon  us  for  them,  but  rather  bring  forth 
wild  grapes,  that  is  to  say,  sour  works,  unsavoury  and 
unfruitful;  then  will  he  pluck  away  all  defence,  and 


158  Comparison,  i^c.  with  the 

suffer  grievous  plagues  of  famine,  battle,  dearth,  and 
death  to  light  upon  us.  Finally,  if  these  serve  not,  he 
will  give  us  over;  he  will  turn  away  from  us;  he  w  ill 
dig  and  delve  no  more  about  us;  he  will  let  us  alone 
and  suffer  us  to  bring  forth  such  fruit  as  we  will,  to 
bring  forth  brambles,  briars  and  thorns;  all  naughtiness, 
all  vice;  and  that  so  abundantly,  that  they  shall  clean 
overgrow  us,  choak,  strangle,  and  utterly  destroy  us." 
It  is  evident  from  this  passage,  that  they  who  sanction- 
ed it  considered  the  fall  spoken  of  as  consistent  with 
the  doctrine  of  election,  which  themselves  had  also 
sanctioned;  whatever  inconsistency  was  afterwards  sup- 
posed by  the  divines  of  the  puritan  party  at  Hampton 
court.  And  as  to  the  fall  spoken  of  being  final,  it 
could  hardly  have  been  more  explicitly  declared. 

But  if  of  the  latter  there  can  be  a  doubt,  it  may  be 
cleared  by  what  is  said  soon  afterwards.  For  the  ho- 
mily, after  giving  an  awful  caution  against  apostacy, 
grounded  on  the  51st  Psalm,  goes  on  thus — "  Not  only 
such  places  of  David  do  show,  that  upon  the  turning 
of  God's  face  from  any  persons,  they  shall  be  left  bare 
from  all  goodness,  and  far  from  hope  of  remedy;  but 
also  the  place  rehearsed  before  of  Isaiah  doth  mean  the 
same;  which  showeth  that  God  at  length  doth  so  for- 
sake his  unfruitful  vineyard,  that  he  will  not  only  suffer 
it  to  bring  forth  weeds,  briars  and  thorns,  but  also  fur- 
ther to  punish  the  unfruiifulness  of  it,  he  saith  he  will 
not  cut  it,  he  will  not  delve  it,  and  he  will  command 
the  clouds  that  they  shall  not  rain  upon  it.  Whereby  is 
signified  the  teaching  of  his  holy  word,  which  St.  Paul 
in  a  like  manner  expressed  by  planting  and  watering; 
meaning,  that  he  will  take  that  away  from  them;  so  that 
they  shall  be  no  longer  of  his  kingdom,  they  shall  be 


Doctrines  of  the  Episcopal  Church,  159 

no  longer  governed  by  his  holy  spirit,  they  shall  be  put 
from  the  grace  and  benefits  that  they  had,  and  ever 
might  have  enjoyed  through  Christ;  they  shall  be  de- 
prived of  the  heavenly  light  and  life  which  they  had  in 
Christ,  while  they  abode  in  him;  they  shall  be  as  they 
were  once,  as  men  without  God  in  this  world,  or  rather 
in  worse  taking.  And  to  be  short,  they  shall  be  given 
into  the  power  of  the  devil,  which  beareth  the  rule  in 
all  them  that  be  cast  away  from  God,  as  he  did  in  Saul 
and  Judas,*  and  generally  in  all  such,  as  work  after  their 
own  wills,  the  children  of  mistrust  and  unbelief." 

The  homily,  after  pointing  out  the  danger,  manifests 
its  design  still  further,  by  thus  going  on  to  apply  its 
doctrine,  to  the  guarding  against  the  opposite  extremes 
of  despair  and  presumption. — "  Let  us  beware  there- 
fore, good  Christian  people,  lest  that  we,  rejecting  or 
casting  away  God's  word,  by  the  which  we  obtain  and 
retain  true  faith  in  God,  be  not  at  length  cast  off  so  far, 
that  we  become  as  the  children  of  unbelief;  which  be 
of  two  sorts,  far  diverse,  yea,  almost  clean  contrary; 
and  yet  both  be  very  far  from  returning  to  God:  the 
one  sort  only  weighing  their  sinful  and  detestable  living 
with  the  right  judgment  and  straightness  of  God's 
righteousness,  be  so  without  counsel  and  be  so  com- 
fortless, as  all  must  needs  be,  from  whom  the  spirit  of 
counsel  and  comfort  is  gone,  that  they  will  not  be  per- 
suaded in  their  hearts,  but  that  either  God  cannot  or  else 
that  he  will  not  take  them  again  to  his  favour  and  mercy. 
The  other,  hearing  the  loving  and  large  promises  of 
God's  mercy,  and  so  not  conceiving  a  right  faith  there- 
of, make  those  promises  larger  than  ever  God  did, 

*    1   Kings,  XV. 


160  Comparison^  is?c.  with  the 

trusting,  that  altliough  they  continue  in  their  sinful  and 
detestable  living  never  so  long,  yet  that  God,  at  the  end 
of  their  life  will  show  his  mercy  upoa  them,  and  that 
then  they  will  return.  And  both  these  two  sorts  of  men 
be  in  a  damnable  state;  and  yet,  nevertheless,  God,  who 
willeth  not  the  death  of  the  wicked,  hath  showed  means, 
whereby  both  the  same,  if  they  take  heed  in  season, 
may  escape." 

It  would  seem  then,  that  the  doctrine  of  final  perse- 
verance is  flatly  denied  in  the  homily;  not  less  than  if 
it  had  been  formally  and  by  name.  That  it  is  not  con- 
tradicted there  specifically,  may  be  accounted  for  from 
the  modern  origin  of  the  doctrine.  It  had  not  been 
professed  by  Luther  or  by  Zuingle;  the  leaders  of  the 
protestants  who  were  the  most  known,  and  had  been 
the  most  influential,  when  the  articles  were  composed. 
Even  in  the  Institutions  of  Calvin,  in  the  enlarged  form 
in  which  they  were  edited  about  five  years  later  than  the 
articles,  perseverance  is  declared  not  to  belong  to  all 
persons,  who  are  brought  within  the  limits  of  grace. 

But  to  return  to  the  point  of  baptismal  regeneration: 
the  baptismal  oflices  are  full  of  it;  there  being  used 
throughout  them  language  to  the  last  degree  absurd — 
it  would  not  be  rash  to  say  profane- --but  on  the  suppo- 
sition of  the  possibility  of  a  final  fall  from  grace.  The 
minister  exhorts  the  congregation  to  pray,  that  the  in- 
fant may  be  "  born  again."  A  portion  of  scripture  is 
read,  as  a  warrant  for  the  firm  persuasion,  that  Christ, 
who  authorizes  the  bringing  of  children  to  him,  will 
"  receive  the  present  infant  into  the  arms  of  his  mercy." 
The  minister,  as  a  person  commissioned  for  the  admi- 
nistration of  the  ordinance,  had  previously  exhorted  the 
congregation  to  pray  that  the  child  might  be  "  regene- 


Doctrines  of  the  Episcopal  Church,  161 

rated  by  water  and  the  Holy  Ghost."  And  after  the 
immersion  or  affusion,  he  and  all  the  people  give  thanks 
to  God,  for  the  regeneration  which  has  taken  place. 
And  finally,  the  church  of  England  closes  the  transac- 
tion with  the  declaration---"  It  is  certain  by  God's 
word,  that  children  which  are  baptized,  dying  before 
they  commit  actual  sin,  are  undoubtedly  saved"  And 
it  is  worthy  of  note,  that  what  the  church  affirms  con- 
cerning baptized  infants,  is  not  an  hope  resulting  from 
her  charity;  but  a  belief  grounded  on  "  the  word  of 
God."  She  says  nothing  to  the  contrary,  that  charity 
may  prompt  the  expectation  in  regard  to  all  infants,  of 
their  being  within  the  reach  of  salvation  by  Christ.  But 
keeping  herself  within  the  bounds  of  the  covenant,  she 
utters  nothing  on  the  subject,  except  what  she  conceives 
of  as  being  fully  warranted  by  it. 

If  there  be  error  in  what  she  affirms  concerning  bap- 
tismal regeneration;  it  is  an  error,  which  has  shed  its 
baneful  influence  throughout  her  system.  On  such  a 
supposition,  the  baptismal  services  are  a  gross  deception 
on  the  parents  and  the  sponsors.  Nor  is  this  the  worst. 
As  soon  as  the  infant  becomes  capable  of  lisping  his  ca- 
techism, he  is  taught  to  say,  that  he  received  his  name 
in  baptism;  adding — "  Wherein  I  was  made  a  member 
of  Christ,  a  child  of  God,  and  an  inheritor  of  the  king- 
dom of  heaven."  How  full  of  delusion  to  the  youthful 
mind;  if  there  be  a  moral  certainty  in  regard  to  the 
great  mass  of  those  for  whom  the  answer  was  intended, 
that  they  are  the  children  of  the  devil  and  tlie  apparent 
inheritoisof  his  kingdom;  until  rescued  from  him  by  a 
conversion,  for  which  they  are  not  yet  ripe.  The  inju- 
ry done  to  them,  is  continued  in  the  rite  of  confirma- 
tion.   For  when  persons,  baptized  in  infancy,  take  on 

Vol.  II.  X 


162  Comparison^  z^t.  with  the 

themselves  their  baptismal  vows  in  that  succeeding  or- 
dinance, instead  of"  any  direction  of  an  inrjuiry  into  the 
certainty  of  their  regeneration,  thanks  are  offered  up  for 
their  having  been  regenerated  by  water  and  the  Holy 
Ghost;  evidently  meaning  in  preceding  baptism.  When, 
arrived  at  a  suitable  age,  they  offer  themselves  for  the 
eucharist,  they  approach  the  Lord's  table  without  pre- 
vious scrutiny,  and  as  matter  of  right,  provided  there 
be  no  hindrance  of  an   irreligious  or  immoral  life.    If 
the  author  be  rightly  informed,  it  is  otherwise — and,  as 
he  thinks    consistently — in    churches  which   consider 
baptism  as  merely  an  initiation  into  a  visible  flock;  by 
whicli  infants  are  put  into  the  way  of  future  regenera- 
tion. This  ought  of  course  to  be  considered,  before 
admission  to  an  ordinance,  designed  for  the  faithful  only. 
The  sentiment  here  sustained,  is  continued  in  the  visi- 
tation of  the  sick.  In  this  form  there  is  an  exhortation, 
which,  or  the  like  to  it,  the  minister  is  to  address  to  the 
sick  person.    The  party  being  supposed  to  have  been 
baptized,  and  his  baptism  with  its  obligations  being  in 
explicit  terms  referred  to,  the  uses  of  affliction  are  deli- 
neated, and  a  suitable  improvement  of  them  is  incul- 
cated. He  is  also  to  be  examined  as  to  his  faith  and  the 
present  state  of  his  mind,  relatively  to  repentance  for 
his  sins  and  his  being  in  charity  with  all  men.  But  how 
irrelevant  is  this,  to  the  leading  point  of  all;  if — hypo- 
crisy being  out  of  the  question — there  may  be  baptism, 
consistently  with  the  being  still  without  the  bounds  of 
the  covenant  of  grace!    Neither  hath  the  supposed  poi- 
son spent  its  venom  here.    For  the  sentiment,  after 
having  been  said  over  the  professing  Christian  in  his 
earliest  infancy,  after  having  vitiated  his  understanding 
in  a  more  advanced  stage  of  his  still  early  years,  having 
continued  to  do  the  same  in  his  approach  to  maturity. 


Doctrines  of  the  Episcopal  Church.  16S 

and  having  endangered  him  through  life,  especially  in 
the  trying  season  of  sickness,  it  follows  him  to  his 
grave,  in  an  hope  of  his  salvation:  an  hope  evidently 
grounded  on  the  circumstances,  that  the  person  had 
been  in  Christ  in  baptism,  and  not  severed  from  him  by 
ecclesiastical  excommunication.  The  said  expression 
has  been  prudently  omitted,  by  the  episcopal  church  in 
these  states;  because  of  the  manifest  suspension  of  the 
discipline  referred  to.  But  as  the  subjects  stand  in  the 
contemplation  of  the  whole  system,  all  is  consistent; 
yet  not  so,  without  the  presumed  truth  of  the  regene- 
rating grace  of  baptism. 

Besides  this,  it  is  a  circumstance  worthy  of  especial 
notice,  that  the  burial  service  can  never  be  joined  in  by 
the  Christian  by-standers,  without  their  praying — "Suf- 
fer us  not,  at  our  last  hour,  for  any  pains  of  death,  to  fall 
from  thee:"  a  petition  utterly  impertinent,  on  the  suppo- 
sition of  its  being  impossible  to  fall  from  grace  once 
given. 

It  would  be  superfluous  to  mention  all  the  passages 
of  the  prayers,  in  which  there  is  the  sentiment  of  bap- 
tismal regeneration.  One  instance  more,  however,  shall 
be  given.  It  is  in  the  collect  for  Christmas  day;  in 
which  the  congregation  pray — "  Grant,  that  we,  being 
regenerate  and  made  thy  children  by  adoption  and 
grace,  may  daily  be  renewed  by  thy  Holy  Spirit."  It 
would  be  contrary  alike  to  grammatical  propriety,  and 
to  propriety  of  a  much  higher  kind,  to  imagine  a  design 
to  prescribe  to  all  the  members  of  all  the  congregations 
in  the  realm  of  England,  to  pray,  on  the  great  festival 
of  the  nativity,  for  the  grace  of  regeneration;  acknow- 
ledging themselves,  one  and  all,  still  strangers  to  it. 
But  if  this  be  not  the  meaning,  it  must  be,  that,  con- 
ceiving themselves  to  have  been  regenerated  in  bap- 


164  Comparison,  ^c.  with  the 

tism,  they  pray  for  that  daily  renewing  of  divine  grace, 
without  which  the  other  will  be  finally  of  no  effect.* 

As  on  the  preceding  points,  so  on  this,  there  may  be 
use  in  giving  the  sense  of  the  paraphrase  of  Erasmus. 

Matth.  xvi.  18.  "  On  this  rock  will  I  build  my 
church,  and  the  gates  of  hell  shall  not  prevail  against 
it."  Paraphrase:  "  And  truely  upon  this  stone  of  thy 
profession,  will  I  buylde  my  churche;  that  is  to  saye  ray 
house  and  my  palaice;  whych  beeying  sette  upon  a  sure 
foundation,  I  will  so  fortifie,  that  no  power  or  stn^ngth 
of  the  kingdom  of  hell  shall  be  able  to  beate  it  downe." 
This  is  one  of  the  texts,  which  Turretine  and  others 
apply  in  support  of  the  doctrine  of  perseverance. 

John  X.  28.  "  And  I  give  unto  them  eternal  life:  And 
they  shall  never  perish,  neither  shall  any  pluck  them  out 
of  my  hand."  Paraphrase:  "For  of  a  truth  these  my 
shepe,  (how  simple  and  unlearned  soever  they  be,  after 
the  judgemente  of  the  worlde,)  as  long  as  they  do  ac- 
knowledge me  the  sliepherd,  and  all  the  while  they  fol- 
lowc  me  as  gyde,  dooe,  through  my  liberalitee  get 
everlastynge  life."  The  difference  between  this  interpre- 
tation and  the  Calvinistick  must  be  obvious.f 

*  An  attempt  has  been  sometimes  made,  to  defend  the  propriety 
of  the  collect,  on  the  ground  of  its  being  a  prayer  for  regeneration, 
by  the  generality  of  expression  in  the  prayer  in  the  burial  ser- 
vice— "  We  pray  thee  to  raise  us  from  the  death  of  sin  unto  the 
life  of  righteousness."  But  the  cases  are  not  similar.  We  are  not 
entirely  raised  from  the  death  of  sin,  so  long  as  there  shall  remain 
the  least  taint  of  fallen  nature.  And  even  in  a  state  of  absolute  per- 
fection, we  should  not  be  raised  from  that  death,  during  the  sub- 
jection of  our  bodies  to  the  sentence  of  mortality,  begun  in  Adam. 

t  Erasmus'  plan  of  interpreting,  in  the  epistles,  the  texts  sup- 
posed to  make  for  final  perseverance,  is  evidenced  in  what  he  says 
of  that  thought  a  strong  text  to  the  effect,  in  1  Pet.  i.  5. — "  Who 
are  kept  by  the  power  of  God,  through  faith  unto  salvation" — He 
hinges  the  preservation  on  the  being  ingrafted  into  Christ,  and  the 
following  of  his  example. 


Doctrines  of  the  Episcopal  Church.  165 

The  transition  is  now  to  the  sense  of  the  churches, 
and  of  authors,  who  adhere  to  Calvinism. 

The  doctrine  in  question,  is  not  fount!  in  the  Belgic 
confession:  But  it  was  carefully  attended  to  by  the 
synod  of  Dort;  and  expressed  in  as  unqualified  terms 
as  those  which  will  be  here  cited,  and  may  serve  for  all 
Calvinistick  churches,  from  the  confession  of  the  divines 
of  Westminster;  who  thus  declare  the  doctrine,  in  the 
first  section  of  the  seventeenth  chapter  of  their  confes- 
sion, intitled — "  Of  the  perseverance  of  the  saints" — 
*'  They  whom  God  haih  accepted  in  his  beloved,  effec- 
tually called  and  sanctified  by  his  Spirit,  can  neither  to- 
tally nor  finally  fall  away  from  the  State  of  grace;  but 
shall  certainly  persevere  therein  to  the  end,  and  be  eter- 
nally saved." 

In  regard  to  writers,  their  representation  of  final  per- 
severance is  in  one  particular  different  from  the  faith  of 
Calvin;  inasmuch  as  he  acknowledged  infants  to  be  re- 
generated in  baptism,  in  the  extent  of  the  use  of 
the  expression  in  the  episcopal  church.  And  on 
this  there  must  have  been  founded  some  sayings  of  his; 
as,  that  "  Perseverance  is  a  grace  which  God  does  not 
bestow  on  all;"  and  that  some  "  persevere  in  the  course 
begun,  while  others  fall  away  from  it."  It  must,  how- 
ever, be  acknowledged,  that  he  speaks  of  a  certain  as- 
surance, the  effect  of  faith,  which  is  never  lost.  The 
present  writer  knows  of  no  other  way  of  reconciling 
these  things;  but  on  the  ground,  that  without  faith,  of 
which  infants  are  incapable,  there  may  be  an  ingrafting 
into  Christ,  in  the  largest  sense  of  the  expression;  that 
this  is  the  state  of  acceptance  with  God,  from  which 
there  may  be  a  final  fall;  but  that  where  an  actual  exer- 
cise of  faith  has  been,  the  fall  cannot  happen.  What- 
ever may  be  thought  of  the  weight  of  this  distinction, 


166  Comparison^  be.  with  the 

for  which  there  is  certainly  no  authority  in  scripture, 
there  seems  no  other  way  of  reconciling  Calvin  with 
himself;  who,  if  he  has  written  inconsistently  on  the 
subject,  must  have  done  this,  not  from  the  want  of 
clearness  of  intellect,  but  from  the  interference  of  mo- 
dern and  much  relished  innovation,  with  the  language 
held  in  the  church  in  all  preceding  ages;  and  particu- 
larly by  authors  whom  the  reformers  esteemed  and 
followed.  For  the  latter  part  of  what  has  been  given  as 
his  suj^posed  sense,  there  shall  be  added  the  following 
authorities. 

He  says* — '*  As  soon  as  the  smallest  particle  of 
grace-j-  is  infused  into  our  minds,  we  begin  to  contem- 
plate the  Divine  Countenance  as  now  placid,  serene, 
and  propitious  to  us:  it  is  indeed  a  very  distant  pros- 
pect, but  so  clear,  that  we  know  we  are  not  deceived." 
He  goes  on  to  show,  that  "  in  proportion  as  we  im- 
prove, for  we  ought  to  be  continually  improving  by 
progressive  advances,  we  arrive  at  a  nearer,  and  there- 
fore more  certain  view  of  him,  and  by  continual  habit, 
he  becomes  more  familiar  to  us."  "  Thus  we  see"  (as 
is  afterwards  added)  "  that  a  mind,  illuminated  by  the 
knowledge  of  God,  is  at  first  involved  in  much  igno- 
rance, which  is  removed  by  slow  degrees." 

It  is  easy  to  perceive  the  difference  between  the  re- 
cited test  of  grace,  and  that  furnished  by  the  episcopal 
church,  as  given  under  the  fourth  point.  And  lest 
what  constitutes  the  difference  should  not  be  sufficiently 
marked,  it  is  still  more  precisely  defined  by  Calvin,  in 
what  is  said  by  him  in  the  twenty-ninth  section  of  the 
same  chapter-^'*  We  make  the  foundation  of  faith  to 
be  the  gratuitous  promise."     And  afterwards,  laying 

*  B.  3,  ch.  2,  sect.  19.  t  Gulta. 


Doctrines  of  the  Episcopal  Church.  167 

stress  on  the  circumstance  of  gratuitous,  he  says — "  A 
conditional  promise,  which  sends  us  back  to  our  own 
works,  promises  life  to  us  only  if  we  find  it  in  ourselves. 
Therefore,  if  we  wish  our  faith  not  to  tremble  and 
waver,  we  must  support  it  with  the  promise  of  salva- 
tion, which  is  voluntarily  and  liberally  offered  us  by 
the  Lord,  rather  in  consideration  of  our  misery,  than 
in  respect  of  our  worthiness."  Here  Calvin,  like  Tur- 
retine,  opposes  "  gratuitous"  to  "  conditional;"  as  if 
the  former  word  were  synonymous  with  "  absolute." 
And  besides,  he  does  not  fairly  distinguish  between  his 
opinion,  and  that  of  those  opposed  to  him;  who  would 
have  pleaded,  not  for  their  own  deservings,  but  for  a 
conformity  in  themselves  to  the  divine  will,  and  for 
their  thus  being  within  the  condition  of  the  promise. 
When  St.  John  said*---"  Hereby  we  know  that  we  are 
of  the  truth,  and  shall  assure  our  hearts  before  him;" 
referring  to  what  had  been  said  in  the  verse  next  before 
---"  Let  us  not  love  in  word,  neither  in  tongue;  but  in 
deed  and  in  truth;"  and  when  he  added---t'*  If  our 
heart  condemn  us  not,  then  have  we  confidence  to- 
wards God;"  in  the  next  verse  grounding  the  confidence 
thus---"  Because  we  keep  his  commandments,  and  do 
those  things  that  are  pleasing  in  his  sight;"  this  favour- 
ite disciple  did  not  mean,  surely,  to  foster  in  men  a 
proud  conceit,  founded  on  the  supposed  deservings  of 
their  performances.  And  yet  he  has  given  a  test,  very 
different  from  that  of  Calvin. 

But  to  take  the  passage  of  the  reformer,  as  it  is;  it 
cannot  be  denied,  that  he  designed  to  represent  the 
faith  spoken  of  as  indefectible.     This  appears  in  va- 

*    I.  3,  19  t    V.  21. 


168  Comparison^  ^c.  with  the 

rioiis  ol"  the  remaining  sections  of  the  second  chapter 
of  tlic  third  book;  and  especially  in  the  fortieth  section, 
where  he  writes  as  follows — "  Not  satisfied  with  one 
attempt  to  destroy  the  stability  of  faith,  they*  assail  it 
again  from  another  quarter,  by  arguing,  that  although 
we  may  form  a  judgment  concerning  the  favour  of  God, 
from  the  present  state  of  our  righteousness,  yet  the  know- 
ledge of  final  perseverance  remains  in  suspense.  Truly, 
we  are  left  in  possession  of  an  admirable  confidence  of 
salvation,  if  we  can  only  conclude  from  mere  conjecture, 
that  we  are  in  favour  of  God  at  the  present  instant,  but 
are  utterly  ignorant  what  may  be  our  fate  to-morrow. 
The  apostle  expresses  a  very  different  opinion:"  and 
then  he  quotes  Rom.  viii.  38,  39.  From  the  above  it 
evidently  appears,  that  although,  in  one  view  of  the 
doctrine  of  perseverance,  Calvin  consented  with  the 
church  of  England;  yet  in  another  view  of  it,  he  is 
alien  from  her  to  the  greatest  extent  imaginable. 

Equally  explicit  with  Calvin  is  Turretine,  who  treats 
of  tlie  subject  under  his  fourteenth  head.f  After  dis- 
tinguishing the  question  from  extraneous  subjects,  he 
divides  his  opponents  into  two  classes.  "  Some"  (says 
he)  "  contend  for  a  temporary  cessation  of  faith  and 
justification;  so  that  faith  fails  totally,  but  not  finally; 
being  restored  by  the  special  grace  of  God,  before 
death.  Others  press  not  only  a  toU\,  but  a  final  apos- 
tacy  of  the  saints.     Both  are  here  opposed." 

In  like  manner  WitsiusJ — "  Those  to  \a  hom  God 
has  freely  given  faith  and  holiness,  he  likewise  keeps 
with  such  solicitous  care,  that  it  is  impos  ible  for  any 
true  believer,  totally  and  finally  to  fall  away  from  that 

*  His  opponents.  t  Ch.  12.  |   D.  3.  ch.  13 


Doctrines  of  the  Episcopal  Church.  169 

holiness,  when  once  it  is  begun,  and  thereby  forfeit  the 
salvation  appointed  for  him."  This  position  he  sup- 
ports through  the  whole  chapter:  but  it  is  not  necessary 
to  recite  more  of  it;  the  opinion  being  confessedly  co- 
extensive with  Calvinism. 

Of  the  doctrine  here  in  question  it  is  well  known, 
that  the  advocates  of  it  are  jealous  for  the  honour  of 
the  sovereignty  and  faithfulness  of  God,  which  they 
think  offended  by  the  tenet  in  opposition:  while  the 
adherents  of  this,  consider  the  other  as  having  a  ten- 
dency to  ensnare  the  souls  of  men  to  their  destruction. 
There  is  not  the  design  of  entering,  in  this  place,  on 
the  merits  of  the  question  as  it  relates  to  scripture;  nor 
yet  of  estimating  the  weight  against  the  doctrine,  atten- 
dant on  what  is  here  conceived  to  be  its  comparatively 
modern  origin;  which  seems  not  to  have  been  before 
the  reformation.  But  what  the  author  now  thinks 
himself  warranted  to  infer,  is  the  impropriety  of  sup- 
posing the  episcopal  church  to  be  Calvinistick  in  any 
one  particular,  when  she  is  evidently  otherwise  in  this. 
That  Calvinism  called  for  the  doctrine,  is  here  con- 
ceded: but  why  should  there  be  a  wish  to  prove  the 
church  Calvinistick,  at  the  expense  of  ascribing  to  her 
a  defect,  which  throws  an  air  of  inconsistency  over  all 
her  institutions? 


Vol.  IL 


CONCLUSION. 

F*cts,  subsequent  to  the  English  reformation — Intercourse  with 
Calvin,  Peter  Martyr  and  Martin  Bucer — The  controversy  at 
Cambridge — Lambeth  articles — Tvv^o  subsequent  facts — The 
ground  taken  by  the  episcopal  church — A  principle  which 
should  govern,  in  the  event  of  a  review. 

IN  the  introduction,  it  was  argued  from  facts  and 
dates,  not  only  that  the  institutions  of  the  church  of 
England  were  framed  without  any  reference  to  Cal- 
vinism, but  that  the  characteristic  properties  of  this 
system  could  not  have  had  an  influence  on  the  church, 
at  the  time  of  her  reformation.  And  it  was  contended 
that  the  same  must  appear,  independently  on  the  evi- 
dence resulting  from  her  declared  sense  in  her  articles, 
her  homilies  and  her  services;  of  which,  however  a 
view  has  been  since  taken,  so  far  as  was  thought  ex- 
acted by  the  occasion.  The  object  of  this  conclusion, 
will  be  to  support  the  sentiment  of  the  introduction; 
by  facts  which  occurred  after  the  framing  of  the  sys- 
tem. There  has  been  remarked  the  near  affinity  which 
subsisted,  as  well  in  correspondence  as  in  opinion,  be- 
tween the  reformers  of  the  church  of  England  and  the 
Lutheran  divines;  from  an  early  period  of  the  reforma- 
tion, until  the  year  1553,  when  the  thirty-nine  articles 
were  edited.  From  that  time,  until  the  re-establish- 
ment of  popery  four  years  afterwards,  the  same  har- 


Comparison,  ^.c.  171 

mony  continued.  And  it  is  worthy  of  notice,  that  when, 
in  Mary's  reign,  such  numbers  suffered  on  account  of 
religion,  the  accusations  brought  against  them  were 
never  that  they  were  Calvinists;  but,  in  many  instances, 
that  they  were  addicted  to  the  Lutheran  or  to  the  Zuin- 
glian  errors.  This  appears  in  the  Martyrology  of  Fox, 
as  is  noticed  by  Dr.  Lawrence. 

In  regard  to  the  little  correspondence  which  took 
place  between  Cranmer  and  Calvin,  and  also  that  which 
ensued  in  consequence  of  the  epistle  of  the  latter  to 
the  protector  Somerset,  there  does  not  appear  to  have 
grown  from  them  any  result  of  moment.  Much  has 
been  said — but,  as  is  here  thought,  without  reason,  of 
the  influence  of  Martin  Bucer  and  Peter  Martyr,  on 
the  concerns  of  the  church  of  England.  The  former 
had  been  a  disciple  of  Zuinglius,  whose  sentiments 
were  very  different  from  those  of  Calvin.  Peter  Mar- 
tyr, indeed,  was  a  Calvinist;  but  as  he  came  into  Eng- 
land in  the  year  1549,  which  was  several  years  before 
Calvin  made  a  figure  in  the  controversies,  afterwards 
principally  giving  celebrity  to  his  name;  the  author, 
agreeably  to  sentiments  expressed  in  the  introduction, 
must  be  permitted  to  doubt,  in  regard  to  the  length 
which  the  disciple  may  be  supposed  to  have  gone  du- 
ring his  residence  in  England,  in  what  is  now  known  to 
have  been  afterwards  the  theology  of  the  master.  That 
Peter  Martyr  at  last  went  to  the  full  extent  of  it,  ap- 
pears in  extracts  given  from  his  correspondence.  The 
letters  from  which  these  extracts  are  made,  were  writ- 
ten after  his  flight  from  Mary's  persecution:  therefore 
they  are  not  proofs,  that  the  sublimated  Calvinism  by 
which  he  was  then  distinguished,  had  accompanied  him 
into  England.     As  Calvin  is  supposed  to  have  done  at 


172  Comparison^  isPc,  with  the 

the  same  period,  he  may  have  carried  his  opinions  fur- 
ther, than  in  the  theory  with  which  he  began.  But 
independently  on  considerations  of  this  sort,  it  does  not 
appear  of  the  two  learned  and  pious  persons  whose 
names  are  here  under  notice,  that,  having  accepted  of 
the  hospitable  and  honourable  accommodations  pro- 
vided  for  them  in  the  universities,  they  went  beyond 
the  bounds  of  the  duties  attached  to  their  stations;  or, 
that  they  at  all  intermeddled  in  the  influencing  of  eccle- 
siastical measures.  They  were  indeed  consulted,  on 
the  editing  of  the  second  liturgy  of  Edward  VI:  and 
ever  since  that  time,  a  considerable  dissatisfaction  has 
subsisted  in  the  church  of  England,  in  regard  to  some 
of  the  alterations  proposed  by  them,  and  adopted  by 
authority.  But  as,  on  the  one  hand,  they  cannot  rea- 
sonably be  censured  for  giving  their  opinions,  when 
invited;  so,  on  the  other  hand,  it  would  be  unreason- 
able to  infer  from  the  incident,  that  their  opinions,  on 
any  other  occasion,  were  either  asked  or  given.  And 
in  addition,  there  is  evidence  on  record,  that  they  con- 
tinued modestly  to  exercise  themselves  in  their  proper 
duties,  without  interference  of  any  sort. 

From  documents  referred  to  by  Dr.  Lawrence*  but 
not  accessible  by  the  present  writer,  it  appears,  that  while 
the  liturgy  was  under  the  second  review.  Martyr  wrote 
to  Bucer  of  his  being  in  ignorance,  as  to  the  changes 
intended  to  be  made;  and  of  his  being  afraid  to  ask. 
There  may  have  been  a  bias  to  Calvinism,  in  these 
learned  men:  But,  as  Dr.  Lawrence  remarks,!  this  no 
more  proves  the  Calvinism  of  the  English  reformers, 
than  Martyr's  ojiinion  concerning  the  Eucharist  proves 

*  Page  247".  f  Page  248. 


Doctrines  of  the  Episcopal  Church.  i  73 

that  theirs  was  the  same;  whereas  they  are  well  known 
to  have  differed  in  that  respect.  Besides,  what  he 
wrote  after  he  left  England,  is  as  far  from  proving  con- 
formity of  sentiment  in  the  matter  at  issue,  as  is  Ber- 
nard Ochinus's  writing  in  favour  of  polygamy,  from 
proving  consent  in  this  alco;  if  it  should  be  argued 
that  he  came  to  England  with  Martyr,  and  like  him  re- 
ceived countenance  and  protection  in  that  country.  Dr. 
Lawrence  observes  further,  that  when  the  articles  were 
framed,  Martyr  had  not  written  on  predestination.  As 
to  Bucer,  Dr.  Lawrence  gives  decisive  evidence,  in  the 
place  referred  to,  of  the  little  share  he  had  in  framing 
the  English  system.  The  evidence  is  from  the  writ- 
ings of  Beza;  and  adduced  by  this  writer  in  vindication 
of  Bucer,  from  a  charge  brought  against  him  of  the  very 
matter  in  question.  But,  says  he  to  his  correspondent 
— "  know  that  no  extraneous  person  here  was  consult- 
ed concerning  these  things."  This  renunciation  of 
Bucer,  was  but  a  short  time  before  his  decease:  and  on 
the  ground  of  it,  Beza  triumphs  in  having  demonstrated, 
that  he  (Bucer)  "  did  not  acquiesce  in  the  English  form; 
of  which  you  (says  he  to  the  accuser)  falsely  and  impu- 
dently make  him  the  author."  If,  in  defence  of  Bucer, 
the  allegation  was  treated  with  such  contempt  and  in- 
dignation, how  much  greater  would  these  have  been,  if 
Beza  had  been,  in  a  like  manner,  roused  to  the  defence 
of  his  master,  Calvin. 

That  on  the  return  of  the  exiles,  after  the  accession  of 
queen  Elizabeth,  Calvinism  gained  ground  in  England, 
has  been  conceded.  But  that  it  prevailed  so  universally, 
as  is  affirmed  by  some  persons  of  later  times,  there  is  rea- 
son to  question,  or  rather  to  deny. 


174  Comparison^  ^c.  with  the 

The  first  incident  bringing  the  clashing  of  opinion 
into  pubHc  view,  was  the  dispute  which  originated  in 
the  university  of  Cambridge,  in  the  year  1585;  when 
EHzabeth  had  been  on  the  throne  for  the  long  term  of 
twenty-seven  years.  Why  did  not  the  lurking  evil 
sooner  show  itself?  Was  it  that,  all  the  while,  Calvi- 
nism had  been  the  universal  and  uncontradicted  feith  of 
the  church?  This  has  been  insinuated  by  many,  and  af- 
firmed by  some;  but  is  here  conceived  to  be  contradict- 
ed by  the  following  facts.  Dr.  Baroe,  whose  preaching 
and  whose  lectures  were  complained  of  as  the  cause  of 
the  disturbance  in  the  year  1595,  had,  so  early  as  twen- 
ty-one years  before,  preached  publicly  agaii:ist  absolute 
decrees  and  reprobation;  and  so  far  as  appears,  without 
offence.  He  had  also  continued  to  disseminate  his  opi- 
nions in  his  lectures  on  divinity,  without  such  interrup- 
tion as  afterwards  occurred.  Collier  quotes  his  prelec- 
tions, and  they  are  Arminian  in  the  highest  grade.  The 
same  historian  quotes  bishop  Jewell  and  dean  Nowell, 
who  speak  decisively  to  the  point  of  universal  redemp- 
tion; not  only  without  censure,  but  consistently  with 
the  very  high  reputation  in  which  they  are  known  to 
have  lived  and  died. 

At  the  said  period  of  the  year  1585,  there  took  place 
the  dispute  between  the  celebrated  Mr.  Hooker,  and  his 
competitor  Mr.  Walter  Travers;  recorded  in  the  life  of 
the  former,  prefixed  to  his  ecclesiastical  polity.  Mr. 
Hooker  had  about  this  time  been  drawn  from  that  ob- 
scurity, in  which  his  modest  merit  was  likely  to  have  for 
ever  lain;  and  had  begun  to  be  an  object  of  general  no- 
tice and  admiration.  It  appears  from  the  petition  of 
his  opponent  to  the  queen's  council,  (attached  to  the 


Doctrines  of  the  Episcopal  Church.  175 

ecclesiastical  polity)  that  one  ground  of  offence  taken 
by  him,  was  the  other's  preaching  in  the  Temple  church 
against  the  doctrine  of  absolute  predestination.     In  Mr. 
Hooker's  answer,  addressed  to  the  council  also,  instead 
of  denying  or  extenuating  what  he   said,  he  thus  de- 
fends it,  in  terms  which  every  one  must  perceive  to 
agree  entirely  with  the  doctrine  since  called  Arminian 
— *'  In  the  other  conference  he  (Travers)  questioned 
about  the  matter  of  reprobation,  misliking,  first  that  I  had 
termed  God  a  permissive  and  no  positive  cause  of  the 
evil,  which  the  schoolmen  do  call  malum  culp£e~  Second- 
ly, that  to  their  objection  who  say,  if  I  be  elected^  do  what 
I  will,  I  shall  he  saved;  I  had  answered,  that  the  will  of 
God  is  not  absolute  in  this  thing,  hut  conditional^  to  save 
his  elect;  believing,  fearing,  and  obediently  serving  him. 
Thirdly,  that  to  stop  the  mouths  of  such  as  grudge 
and  repine  against  God  for  rejecting  cast-aways,  I  had 
taught  that  they  are  not  rejected,  no,  not  in  the  pur- 
pose and  counsel  of  God,  without  a  foreseen  worthi- 
ness of  rejection  going,  though  not  in  time,  yet  in  or- 
der, before.  For,  if  God's  electing  do  in  order  (as  needs 
it  must)  presuppose  the  foresight  of  their  being  that 
are  elected,  though  they  be  elected  before  they  be;  nor 
only  the  positive  foresight  of  their  being,  but  also  the 
permissive  of  their  being  miserable,  because  election  is 
through  mercy,  and  mercy  doth  always  presuppose  mi- 
sery: it  followeth,  that  the  very  chosen  of  God  acknow- 
ledge, to  the  praise  of  the  riches  of  his  exceeding  free 
compassion,  that  when  he  in  his  secret  determination 
set  it  down — Those  shall  live  and  not  die — they  lay  as 
ugly  spectacles  before  him,  as  lepers  covered  with  dung 
and  mire,  as  ulcers  putrefied  in  their  father's  loins,  mi- 


176  Comparison,  bV.  with  the 

serable,  worthy  to  be  had  in  detestation:  And  shall 
any  forsaken  creature  be  able  to  say  unto  God,  thou 
didst  plunge  me  into  the  depth,  and  assign  me  unto 
endless  torments,  only  to  satisfy  thine  own  will,  finding 
nothing  in  me,  for  which  I  could  seem  in  thy  sight  so 
well  worthy  to  feel  everlasting  flames?" 

It  ought  further  to  be  observed,  that  Mr.  Hooker,  far 
from  acknowledging  his  doctrine  to  be  novel,  in  an- 
swer to  his  accuser's  challenging  of  him  to  produce  a 
sanction  for  it  from  the  senses  of  churches  and  of  ap- 
proved authors,  is  not  afraid  or  ashamed  to  tell  the 
council  as  follows — "  I  was  well  assured,  that  to  con- 
trol this  over-reaching  speech,  the  sentences  which  I 
might  have  cited  out  of  church  confessions,  together 
with  the  best  learned  monuments  of  former  times,  and 
not  the  meanest  of  our  own,  were  more  in  number,  than 
he  willingly  would  have  heard  of:  But  what  had  this 
booted  mc?"  Then  he  goes  on  to  justify  his  reserve, 
by  reasons  bottomed  on  the  personal  character  of  his  op- 
ponent. 

It  appears,  that  when  the  controversy  between  those 
two  ministers,  summed  up  under  fourteen  heads,  was 
submitted  to  the  archbishop,  he  gave  his  judgment  on  cer- 
tain points,  not  connected  with  the  present  subject;  de- 
termining them  substantially  in  favour  of  Hooker,  but 
qualifying  the  expressions  in  which  his  opinions  had 
been  clothed.  The  archbishop  does  not  appear  from  the 
determinations  given,  to  have  reached  the  heads  which 
respected  the  doctrine  of  predestination.  It  is  certain, 
however,  that  both  at  the  time  referred  to  and  ahvays 
afterwards,  until  the  early  and  much  lamented  rleath  of 
Hooker,  his  principal  patron  was  the  same  archbishop. 


Doctrines  of  the  Episcopal  Church.  177 

though,  ten  years  after  the  dispute,  he  presided  in  the 
meeting  of  some  bishops  and  other  divines,  who  fram- 
ed the  Calvinistical  articles,  denominated  from  his  pa- 
lace at  Lambeth.  Whether  the  archbishop  had  not,  at  so 
early  a  period,  reached  the  height  of  the  Calvinistick 
theory,  or  was  then  more  tolerant  than  afterwards  of  a 
departure  from  it,  is  more  than  the  present  writer  has 
an  opportunity  of  ascertaining.* 

So  it  happened,  however,  that  eleven  years  after  the 
framing  of  the  Lambeth  articles,  there  arose  the 
warm  dispute  in  the  university  of  Cambridge,  already 
alluded  to,  beginning  with  an  attack  on  the  anti-predes- 
tinarian  opinions  of  Dr.  Baroe.  This  gentleman  was 
a  native  of  France,  but  had  grown  old  in  his  English 
professorship.    The  Calvinistick  historian  Fuller  gives 

*  In  some  of  the  late  periodical  publications  of  England,  the  Ca!- 
rinism  of  Mr.  Hooker  has  been  spoken  of,  as  an  unequivocal  fact. 
This  is  very  surprising;  considering  the  outcry  made  against  him, 
for  the  use  of  language  since  precisely  that  of  the  Arminians.  But 
there  is  quoted  from  his  discourse  concerning  justification,  an  as- 
sertion of  the  perpetuity  of  the  faith  of  the  elect.  This  is  not  evi- 
dence to  the  point;  as  may  appear  from  the  notorious  fact,  that 
when  the  Arminians  first  presented  their  discriminating  tenets, 
they  went  no  further  in  regard  to  final  perseverance,  than  the 
holding  of  it  out  as  questionable.  It  may  be  made  to  consist  with 
an  election  formed  on  foresight;  although  defectibility  is  certainly 
more  congenial  with  this  system;  and  was  therefore  at  last  admit- 
ted by  the  Arminians.  Such  minutiae  are  got  rid  of  by  the  scrip<- 
ture  doctrine  of  an  election  to  a  state  of  covenant. 

It  would  be  rash  to  suppose  inconsistency  in  such  a  man  as  Mr. 
Hooker,  on  account  of  a  few  sentences  incidentally  introduced, 
and  relating  to  a  subject  not  treated  of  distinctly.  For  as  to  the 
other  point  of  election  founded  on  foresight,  it  is  discoursed  of 
professedly,  in  the  aforesaid  controversy  with  Mr.  Travers,  and 
submitted  to  the  king's  council. 

Vol.  n.  2 


178  Comparison,  SsV.  with  the 

him  the  character  of  "  an  inoffcnsh'e  man,  in  whom  no 
viciousness  was  chargeable."  He  says  further,  that  he 
had  painfully  spent  his  strength  in  the  employment. 
And  as  for  learning — "  He  who  denieth  it  in  Baroe, 
(says  Fuller)  plainly  acknowledgeth  no  scholarship  in 
himself."  Doubtless  it  must  have  been  an  offensive 
matter,  that,  in  two  co-ordinate  professorships  of  the 
same  university,  there  should  be  delivered  doctrines  di- 
rectly opposite.  For  the  other  professor,  Dr.  Whita- 
ker,  who  was  in  high  favour  with  the  archbishop,  was 
a  Calvinist,  and  lectured  agreeably  to  his  system.  The 
result  of  the  stir  made,  was  the  sending  of  Dr.  Whita- 
ker  and  another  divine  to  court,  with  a  letter  addressed 
to  the  chancellor  of  the  university,  lord  Burleigh,  then 
high  treasurer.  In  the  letter,  as  given  by  Collier,  there 
seems  to  the  writer  of  this  a  passage  peculiarly  worthy 
of  ftotice.  It  is,  that  although  the  signers  allege  a  re- 
cent cause  of  offence,  given  in  the  university  church; 
they  also  say,  that  there  is  "a  complaint  preferred 
against  him  (Baroe)  by  certain  bachelors  in  divinity; 
that  he  hath  not  only  in  the  sermon,  but  also  for  the 
space  of  fourteen  or  fifteen  years,  taught  in  his  lectures, 
preached  in  his  sermons,  determined  in  the  schools, 
and  printed  in  several  books,  divers  points  of  doctrine, 
not  only  contrary  to  himself,  but  also  contrary  to  that 
which  has  been  taught  and  received  ever  since  her  ma- 
jesty's reign;  and  agreeable  to  the  errors  of  popery, 
which  we  know  your  lordship  has  always  disliked  and 
hated."  There  being  nothing  elsewhere  said,  charging 
any  error  against  this  Dr.  Baroe,  other  than  what  was 
connected  with  his  theory  of  predestination;  the  amount 
of  the  additional  complaint  appears  to  have  been,  that 
his  offence  was  not  of  recent  origin,  but  had  been  going 


Doctrines  of  the  Episcopal  Church,  179 

on  during  the  long  term  specified;  being  exhibited  in 
such  a  variety  of  ways,  as  must  have  made  it  a  matter 
of  public  notoriety.  And  there  is  something  singular 
in  the  speaking  of  the  contrary  doctrine,  as  having  befeh 
taught  and  received,  ever  since  the  beginning  of  her 
majesty's  reign:  as  if  the  complainants  were  aware,  that 
there  could  be  no  pretence  for  the  establishment  of  their 
theory,  on  what  had  been  done  in  the  reign  of  Edward. 
The  articles  then  framed,  were  now  again  the  public 
profession  of  the  church  of  England;  and  why  Were 
they  not  appealed  to,  if  they  had  been  thought  to  have 
spoken  sufficiently  to  the  point?  But  the  principal  par- 
ticular to  be  here  noticed,  is  the  unaccountable  circum- 
stance, that  a  professor  of  foreign  birth  should  have 
been  permitted  to  go  on  in  a  divinity  chair  of  an  Eng- 
lish university,  lecturing  in  opposition  to  the  known 
and  established  faith  of  the  realm;  if  indeed  the  univer- 
sity had  been  decidedly  Calvinistick,  from  the  begin- 
ning of  the  queen's  reign.  This  seems  to  be  the  sen- 
timent intimated  in  the  passage  quoted:  and  as  to  the 
connexion  between  popery  and  the  opinions  opposite  to 
those  of  the  complainants,  it  is  well  known  to  have  been 
a  charge  all  along;  and  therefore  may  have  been  thrown 
in  to  create  odium,  without  there  having  existed  any 
special  cause  in  the  case  of  Baroe.  What  makes  the 
above  still  more  extraordinary,  is  that  the  professorship 
was  a  place  to  which  the  incumbent  was  elected  every 
two  years,  according  to  Fuller;  and  every  three  years, 
according  to  Collier. 

How  far  men  will  go,  when  their  minds  have  become 
heated  by  opposition,  not  only  in  unjustly  charging  op- 
posite theory  with  supposed  consequences,  but  even  in 
mis-stating  opinions  as  found  in  authorized  confessions; 


180  Comparison^  ^c,  with  the 

may  appear  from  Fuller's  account  of  a  particular  trans- 
action, connected  with  the  aforesaid  controversy:  and 
let  it  be  still  remembered,  that  this  historian  was  a  Cal- 
vinist.  About  the  time  of  Baroe's  business,  a  certain 
Wm.  Barrett,  fellow  of  Caius  College,  in  the  same  uni. 
versity,  in  an  exercise  sermon  in  St.  Mary's,  for  the 
degree  of  bachelor  in  divinity,  preached  against  the 
theory  then  prevailing,  on  the  subject  of  predestination. 
His  superiors  exacted  a  recantation;  which  he  made,  in 
a  manner  evidently  marked  by  hypocrisy.  In  this  re- 
cantation, dictated  to  him,  after  reciting  one  of  the  er- 
rors charged  on  him — "  that  sin  is  the  true  and  proper 
cause  of  reprobation;"  and  after  declaring  his  present 
belief  to  be,  "  that  the  reprobation  of  the  wicked  is 
from  everlasting;"  he  is  made  to  add — "I  am  of  the 
same  mind,  and  do  believe  concerning  tjie  doctrine  of 
election  and  reprobation,  as  the  church  of  England  be- 
lieveth  and  teacheth,  in  the  book  of  the  articles  of  faith, 
in  the  article  of  predestination."  Now  among  all  the 
controversies  concerning  the  true  sense  of  the  article, 
that  reprobation  has  been  passed  over  by  it  in  silence, 
has  been  acknowledged  always.  How  great  then  must 
have  been  the  heat  of  controversy;  when  the  seniors  of 
so  celebrated  a  university  compelled  this  Barrett  to 
make  a  public  declaration,  so  notoriously  contrary  to 
fact!  And  how  very  much  does  this  weaken  their  testi- 
mony to  what  they  affirm  as  a  fact,  that  the  then  prevail- 
ing belief  was  the  same  which  had  been  from  the  be- 
ginning of  the  queen's  reign!  How  could  this  have  been, 
and  yet  Baroe  have  continued  to  be  elected,  until  the 
appearance  of  the  Lambeth  articles;  when  the  prospect 
of  his  not  being  elected,  induced  him  to  resign?  What 
has  been  said  concerning  Barrett,  has  been  grounded  on 


Doctrines  of  the  Episcopal  Church.  181 

the  narrative  usually  given  of  his  business.  But  Dr. 
Heylin  contradicts  it;  and  affirms,  that  although  a  re- 
cantation was  drawn  up  for  him,  he  never  signed  it. 

The  Calvinism  of  the  Lambeth  articles,  is  not  to  be 
denied:  but  what  occasion  was  there  for  them,  if  their 
sense  had  been  already  declared  in  the  thirty-nine?  And 
would  it  not  have  been  an  obvious  remedy  to  the  evil  in 
Cambridge,  to  have  insisted  that  the  supposed  innova- 
tions should  submit  to  the  public  sense  of  the  establish- 
ed church?  And  was  it  not  a  lessening  of  her  autho' 
rity  to  conceive,  that  this  required  the  prop  of  an  un- 
authorised act  of  a  few  bishops  and  some  other  divines, 
at  a  private  meeting,  although  held  under  the  superin- 
tendance  of  the  archbishop?  Doubtless,  all  this  must 
have  occurred:  but  it  must  have  been  perceived,  that 
the  thirty-nine  articles  went  not  to  the  points,  on  which 
it  was  now  thought  expedient  to  decide. 

That  the  decisions  given  at  Lambeth  were  of  no  au- 
thority, it  is  not  necessary  to  prove.  They  however 
remain  as  a  monument  to  show,  that  the  thirty-nine  ar- 
ticles were  not  conceived  to  have  spoken  sufficiently  to 
the  purposes  of  Calvinism.  And  this  appears  further, 
from  what  took  place  in  the  next  reign,  in  the  confer- 
ence at  Hampton  court.  There  has  been  already  no- 
ticed the  effiart  of  the  puritan  divines,  for  an  addition  to 
the  sixteenth  article,  in  order  to  guard  against  the  ob- 
vious consequence  of  it  as  it  stands  at  present;  so  unfa- 
vourable to  the  doctrine  of  final  perseverance.  And 
although  the  proposal  of  additional  words  was  brought 
forward,  with  the  professed  view  of  making  the  afore- 
said article  agree  with  the  seventeenth;  yet  it  appeared 
plainly,  that  the  same  divines  did  not  conceive  of  this 
article,  as  speaking  with  sufficient  explicitness  to  the 


182  Comparison,  i^c.  with  the 

predestination  which  is  its  subject;  since,  for  the  sup- 
plying of  the  defect,  they  proposed  the  adopting  of  the 
articles  of  Lambeth.  But  archbishop  Whitgift  and  his 
successor  Bancroft,  who  took  leading  parts  in  the  con- 
ference, are  set  down  as  Calvinists.  So  is  king  James 
the  first,  who  presided  in  it.  But  they  gave  such  a 
check  to  the  puritan  divines  on  this  very  subject,  as 
seems  to  make  it  questionable,  whether  they  carried  the 
doctrine  further  than  is  done  in  the  seventeenth  article; 
and  this  is  short  of  Calvinism.  As  to  Whitgift — what- 
ever  may  have  been  his  rigour  at  the  time  of  the  Cal- 
vinistick  controversy  in  Cambridge,  there  has  been 
something  offered  that  seems  to  justify  the  supposition, 
of  his  having  been  more  lenient  ten  years  before:  and 
there  being  no  zeal  manifested  by  him  for  the  accept- 
ance of  his  Lambeth  articles,  would  seem  to  justify  the 
suspicion,  that  he  had  become  more  lenient  again.  But 
whatever  weight  there  may  be,  or  whether  any  in  the 
remarks  here  made  concerning  the  king  and  the  bishops; 
there  can  be  no  doubt  of  the  sufficiency  of  the  puritan 
divines,  to  judge  cf  the  need  in  which  their  system 
stood,  so  far  as  public  authority  was  concerned,  for  a 
stronger  confirmation  than  any  yet  existing  in  the  esta- 
blishment. 

Anoth.  r  public  event,  tending  to  the  same  point  with 
the  preceding,  is  the  royal  declaration  issued  by  king 
Charles  the  first;  and  to  this  day  prefixed  to  the  arti- 
cles, in  the  authorized  copies  of  the  church  of  England. 
The  complaints  which  followed  this  measure,  came  en- 
tirely from  the  quarter  in  which  the  Calvinistick  con- 
struction of  the  articles  was  contended  for.  Why 
should  such  persons  have  taken  offence  at  the  direction, 
that  "  no  man  hereafter  shall  either  print  or  preach  to 


Doctrines  of  the  Episcopal  Church.  183 

draw  the  article*  aside  any  way,  but  shall  submit  to  it 
in  the  plain  and  full  meaning  thereof;  and  shall  not  put 
his  own  sense  or  comment  to  be  the  meaning  of  the  ar- 
ticle, but  shall  take  it  in  the  literal  and  grammatical 
sense?"  The  truth  is,  and  it  was  in  that  day  avowed, 
that  the  plain,  literal  and  grammatical  sense,  although, 
on  the  subject  of  predestination,  acceptable  so  far  as  it 
went,  was  not  thought  by  the  favourers  of  the  doctrine 
in  the  Calvinistick  sense,  to  have  gone  far  enough.  And 
the  defect  in  the  articles,  was  to  be  made  up  in  dis- 
courses from  the  pulpit. f 

It  is  true  that  the  parliament,  in  their  vote  of  censure 
on  this  very  instrument,  declared  their  determination  to 
adhere  to  the  sense  of  the  thirty-nine  articles,  which  was 
established  by  parliament  in  the  13th  year  of  queen 
Elizabeth.  This  legislative  declaration,  is  a  specimen 
of  the  manner  in  which  religion  is  treated,  when  it  mixes 
with  the  politics  of  the  day.  The  design  of  the  act  of 
Elizabeth  referred  to,  was  not  even  to  establish  the  arti- 
cles; but  only  to  provide  against  non- conformity,  by 
requiring  subscription  to  them;  and  by  punishing  the 
depraving  of  them.     Very  far  indeed  is  the  act  from 

*  Meaning  any  of  the  articles. 

t  The  Rev.  Dr.  Daubeny,  in  his  "  Vindiciae  Ecclesiae  Angli- 
canae,"  notices  a  very  remarkable  fact  from  documents  accessible 
to  him,  but  not  to  the  present  writer.  It  is  the  following  acknow- 
ledgment of  the  very  Dr.  Whitaker,  between  whom  and  Baroe 
the  controversy  in  Cambridge  began.  "  For  the  points  of  doctrine 
we  are  fully  persuaded,  that  Mr.  Barrett  hath  taught  untruth,  if 
not  against  the  articles,  yet  against  the  religion  of  our  church 
publicly  received.  For  although  these  points  were  not  concluded 
and  defined  by  public  authority,  yet  forasmuch  as  they  have  been 
hitherto  evermore  held  in  our  church,  therefore  they  ought  not  to 
be  controverted." 


184  Comparison^  £s?c.  with  the 

establishing  any  precise  sense  of  them.  Yet  the  parlia- 
ment refer  to  some  sense,  which  it  established,  and  of 
which  there  is  not  a  syllable  in  the  act.  But  they  seem 
to  have  intended  to  help  out  the  deficiency  of  the  act, 
by  tacking  to  it  "  the  general  and  current  expositions 
,  of  the  writers  of  the  church."  Thus  it  is,  that  from 
the  friends  of  Calvinism  within  the  bosom  of  the  church 
of  England,  there  is  always  escaping  something  by  which 
they  show,  that  they  do  not  consider  the  articles  as  reach- 
ing to  the  extent  of  their  system. 

But  there  is  another  fact,  which  may  be  reckoned  to 
speak  decisively  to  the  purpose.  It  is  the  course  which 
was  taken  under  the  Long  Parliament,  by  the  divines 
assembled  at  their  call.     These  divines,  had  uniformly 
expressed   satisfaction  with  the  body  of  the  aforesaid 
doctrine;  adding  their  wish  for  some  further  provisions, 
for  the  securing  of  the  profession  of  Christian  verity. 
Consistently  with  these  declarations,  they  took  up  the 
thirty-nine  articles;  and  made  some  progress,  extending 
to  the  fourteenth,  in  the  accommodating  of  them  to 
their  opinions.     But  there  was  soon  found  more  diffi- 
culty than  had  been  anticipated,  in  the  sowing  of  the 
new  cloth  on  the  old  garment.    Accordingly,  they  gave 
over  the  design;  and  framed  a  confession,  new  in  a  great 
measure,  in  matter,  and  altogether,  in  language  and  in 
form.     The  result  seems  to  prove,  that  mere  additions 
would  not  have  been  adequate  to  the  exigency;  and 
would  even  have  militated  with  what  had  been  found 
ready  to  the  hand.    A  wiser  course  was  therefore  taken 
by  the  assembly;  which  issued  in  a  confession  of  their 
own  composing.     In  this  new  confession,  the  doctrines 
of  unconditional  predestination,  including  not  only  par- 
tial election,  but  reprobation  also;  and  besides  these,  im- 


Doctrines  of  the  Episcopal  Church.  185 

puted  sin,  imputed  righteousness,  irresistible  grace,  and 
final  perseverance,  were  explicitly  affirmed.  Had  they 
been  so  in  the  old  articles;  it  would  have  been  more  con- 
sistent with  former  professions,  and  have  contributed  to 
the  cause  at  a  critical  conjuncture,  to  have  retained  them. 
But  the  inconsistency  was  perceived,  and  another  course 
was  judiciously  determined  on  and  followed. 

Archbishop  Laud,  who  lived  in  those  troublesome 
times,  has  been  often  reproachfully  held  up  as  the  per- 
son, who  introduced  Arminianism  into  the  church  of 
England.  According  to  the  estimation  of  the  author  of 
this  work,  there  was  nothing  in  the  opinions  of  this  pre- 
late, which  needed  to  have  induced  him  to  draw  that 
and  its  kindred  subjects,  from  the  ground  on  which 
they  had  been  left  by  Cranmer  and  the  other  English 
reformers.    Neither  does  it  appear,  that  he  wished  for 
any  innovation  touching  these  matters,  in  the  public  in- 
stitutions of  the  church.    But  there  happened  a  coinci- 
dence of  circumstances,  the  very  opposite  to  that  which 
existed  in  the  Netherlands,  in  the  same  age.     In  the 
former  country,  the  alliance  of  Arminianism  with  un- 
constitutional ideas  of  prerogative,  and  in  the  latter 
country,  an  alliance  equally  close  of  Calvinism  with  an 
affecting  of  a  monarchical  ascendency  in  the  republic, 
threw  the  affections  of  the  people  into  one  scale  or  the 
other,  not  entirely  on  religious  grounds;  but,  as  to 
many,  in  proportion  as  they  inclined  to  the  political  sys- 
tems, to  which  the  religious  respectively  gave  their  aid. 
The  political  theory  of  archbishop  Laud,  went  to  the 
overthrow  of  those  civil  privileges  which   Englishmen 
had  inherited;  and  which  at  last,  in  consequence  of  the 
tendency  in  human  affairs,  whereby  extremes  produce 
their  oppositcs,  brought  the  matter  to  an  issue  between 
Vol.  IL  a  a 


186  Comparison^  bV.  with  the 

the  asserted  absolute  authority  of  the  crown,  and  a  de- 
mocratical  form  of  government  unknown  to  the  consti- 
tution.* 

But  this  was  not  all.  The  great  zeal  manifested  by 
the  archbishop  in  the  placing  of  communion  tables,  and 
in  respect  to  some  ceremonies  connected  with  that  sub- 
ject, contributed  much  to  increase  an  apprehension, 
grounded  on  the  manifest  neglect  of  the  laws  against 
one  description  of  dissenters,!  at  the  same  time  that  se- 
verity was  stretched  to  the  utmost  limits  of  the  law 
against  another  description  of  them,  that  the  govern- 
ment was  making  rapid  advances  to  popery.  The 
writer  of  this  is  convinced,  that  no  man  in  England  was 
less  likely  to  become  a  Roman  Catholic,  than  arch- 
bishop Laud:  And  in  regard  to  the  partiality  alluded  to, 
it  is  well  known,  that  he  drew  down  on  himself  the 
lasting  resentment  of  the  queen,  by  addressing  the 
king  in  council  against  unlawful  Roman  catholic  pro- 
ceedings, in  her  palace  of  Somerset  house.  It  is  never- 

*  It  is  not  of  choice,  that  the  author  mixes  political  opinions 
with  the  religious:  And  he  does  it  in  this  place,  merely  on  account 
of  the  aid  of  fact,  in  the  ascertaining  of  opinion.  To  avoid  being 
misunderstood,  he  finds  it  necessary  to  mention,  that  his  appre- 
hension of  the  events  of  that  day  is  connected  with  the  theory,  that 
the  Stuart  kings  entertained  notions,  which  struck  directly  at  the 
constitutional  principles,  derived  to  the  people  of  England  from 
their  Saxon  ancestors;  which  the  power  of  the  Plantagenct  and 
Tudor  princes  had  on  many  occasions  over-ruled,  but  had  never 
dared  to  endeavour  to  exterminate.  To  these  principles,  archbishop 
Laud  is  here  supposed  to  have  been  hostile.  Perhaps  it  was  in  the 
sincerity  of  his  mind;  but  this  hindered  not,  that  his  conduct  was 
one  of  the  principal  causes — as  it  is  here  thought  to  have  been— 
of  the  temporary  downfall  of  the  constitution  of  his  country,  in 
church  and  state. 

t  The  Roman  Catholics. 


Doctr'mes  of  the  Episcopal  Church.  187 

theless  here  believed,  that  there  were  other  parts  of  his 
conduct,  strongly  tending  to  countenance  the  aforesaid 
apprehension.  Of  this  stamp,  was  his  zeal  in  the  busi- 
ness of  the  communion  tables;  and  the  bowing  to  the 
altar,  unauthorized  by  the  rubrics.  This  was  doubtless 
not  only  understood,  but  designed  as  a  countenancing 
of  opinions,  which,  on  mature  deliberation,  had  been 
discarded  by  the  English  reformers.  These  great  and 
good  men  had  changed  altars  into  tables;  and  had  shewn 
in  their  Latin  liturgy,  that  they  considered  the  priest  not 
as  a  "  sacerdos,"  but  as  a  "presbyter:"  the  English 
word  being  retained,  because  its  etymology  explained 
it.  And  as  to  sacrifice,  every  appearance  of  it  was 
abolished,  except  as  the  word  was  used  in  a  figurative 
sense.  That  archbishoj)  Laud  really  designed  to  make  a 
retrograde  motion  to  opinions  so  long  discarded,  is  not 
here  affirmed.  For  the  placing  of  the  tables,  much  was 
said  on  the  topics  of  uniformity,  and  for  the  preventing 
of  irreverence:  to  which  last,  they  were  certainly  the 
more  exposed  in  the  middle  of  the  chancels.  As  to  his 
so  much  censured  conduct  in  the  consecration  of  a 
church;  some  of  the  worst  circumstances,  said  to  have 
attended  it,  were  disproved  at  his  trial;  although  enough 
remained,  to  deserve  the  character  of  an  unauthorised 
sanction  of  superstition.  All  affirmed  is,  that  his  con- 
duct, in  various  ways,  produced  an  apprehension  that 
he,  and  those  acting  with  him,  were  looking  back  to 
some  opinions  and  practices,  unquestionably  anti- 
protestant;  and  that  this  contributed  much  to  the  fan- 
cied alliance  between  Arminianism  and  Popery. 

All  these  things  were  aggravated,  by  the  impetuous 
temper  of  the  archbishop;  combined  with  the  opinion, 
erroneous  indeed,  yet  entertained  by  the  best  characters 


188  Comparison,  fcPc.  ivith  the 

of  former  times,  that  it  was  the  duty  of  the  civil  magis- 
trate  to  compel  conformity  in  worship,  and  to  inflict 
temporal  punishment  for  errors  in  religion.  The  author 
is  aware,  that  this  lenient  censure  on  the  archbishop  will 
be  thought  far  short  of  his  demerits;  hy  persons  adopt- 
ing the  opinions  of  those  writers,  who  represent  as  an 
high  crime  in  this  prelate,  what  they  hold  venial — per- 
haps a  duty — in  Cranmer,  in  Calvin,  and  in  the  very 
enemies  of  archbishop  Laud,  as  soon  as  they  got  a  taste 
of  the  sweets  of  power.  But  in  one  who  abhors  perse- 
cution in  any  shape,  on  its  own  account,  and  not  because 
it  was  exercised  by  this  man  or  the  other,  there  may  be 
an  allowance  to  extend  to  every  character,  in  considera- 
tion of  the  prejudices  of  the  age  in  which  it  appeared, 
as  great  a  measure  of  charity,  as  circumstances  in  the 
individual  case  permit. 

Since  the  re-establishment  of  the  church  under 
Charles  II.  there  is  no  connexion  of  opinion  and  con- 
duct, tending  to  the  object  kept  in  view  in  this  conclu- 
sion, except  the  two  following  facts,  which  apply  to  the 
whole  of  the  intermediate  time.  The  first  of  the  facts  is, 
that  although  the  clergy  of  the  church  of  England  have 
been  almost  universally  Anti-calvinistick,  there  has 
been  no  endeavour  to  introduce  such  changes  as  ought 
to  have  been  endeavoured  by  them,  had  the  articles  been 
in  contrariety  to  their  judgments.  There  have  been  made, 
and  always  foiled,  attempts  of  another  nature;  intended 
to  draw  towards  Arianism  and  Socinianism:  But  on  the 
ground  merely  of  the  supposed  Calvinism  of  the  arti- 
cles, there  docs  not  appear  to  have  been  any  discon- 
tent. At  least,  none  has  shewn  itself  in  any  considerable 
effects.  Let  those  so  disposed  account  for  this,  from 
there  being  affirmed  to  be  no  concern  about  the  profes- 


Doctrines  of  the  Episcopal  Church.  189 

sion,  any  further  than  for  the  sake  of  emolument:  an 
imputation,  which,  when  thrown  on  a  clergy,  among 
whom  there  have  been  a  considerable  proportion  of  great 
and  good  men,  who  would  have  done  honour  to  any 
church  in  any  age — and  there  are  perhaps  in  this  age 
not  fewer  than  in  any  other — may  shew  the  ill-will  of  the 
accusers,  but  cannot  pass  for  argument. 

The  other  fact  is,  that  of  all  the  Calvinistick  societies 
which  have  fallen  off  from  the  established  church  of 
England,  not  an  instance  can  be  shewn  of  their  adher- 
ing to  Calvinism,  as  existing,  if  it  does  exist,  in  that 
church.  It  is  true,  that  the  extent  to  which  they  have 
carried  their  opinions,  has  been  generally  destructive  at 
last,  of  the  truths  to  which  they  were  allied.  Of  the 
great  body  of  Calvinists  who  seceded  from  the  church 
about  the  middle  of  the  seventeenth  century,  it  is  well 
known,  that  in  England  there  scarcely  remains  a  vestige 
of  Calvinism,  in  the  communions  which  they  formed. 
On  the  contrary — and  it  is  here  recorded  with  grief — 
at  best  Arianism,  but  more  generally  Socinianism,  is 
the  current  doctrine  in  their  houses  of  religious  wor- 
ship. Still,  in  the  early  stage  of  their  existence,  they 
made  it  evident,  that  they  were  to  look  further  than  to 
the  thirty -nine  articles,  for  their  favourite  theory. 

It  is  not  to  be  wondered  at,  that  after  the  confident  as- 
sertions which  have  been  made,  and  after  the  great  zeal 
which  has  been  displayed,  to  prove  the  articles  of  the 
church  of  England  Calvinistick;  the  protestant  episco- 
pal church  in  the  United  States,  should  for  some  time 
have  hesitated,  as  to  the  expressly  recognizing  of  them 
to  be  a  part  of  their  system.  Whatever  hazards  might 
have  been  run  in  the  editing  of  a  confession  materially 
new;  the  danger  ought  certainly  to  have  been  encoun- 


190  Comparison,  £s?c.  with  the 

tered  in  preference  to  the  establishing  of  a  standard, 
from  which  the  sentiments  of  the  episcopal  clergy,  and 
of  episcopalians  generally,  would  have  been  diverse:  for 
that  this  incongruity  would  have  been  the  consequence, 
can  hardly  be  doubted  of  by  any  who  know  the  state  of 
the  communion  in  question.  It  has  contributed  much 
to  the  union  of  that  church;  and,  as  may  reason- 
ably be  hoped,  will  operate  to  her  perpetuity;  that,  on 
mature  consideration,  there  has  taken  place  the  convic- 
tion, that,  while  the  articles  contain  all  the  necessary 
truths  distinguishing  the  Christian  system,  they  do  not 
embrace  the  superstructure  of  Calvinism,  unnecessarily 
laid  on  their  foundation. 

The  author  of  the  present  work  conceives  it  to  be  no 
improper  method,  before  the  concluding  of  it,  to  state  the 
grounds,  on  which  the  retaining  of  the  articles  in  their 
present  form  may  be  defended.  For  it  has  been  some- 
times asked — are  they  so  perfect,  as  that  on  subsequent 
consideration,  after  so  long  a  tract  of  time,  and  with 
the  light  arising  from  so  much  discussion,  no  change 
for  the  better  can,  in  any  instance,  be  devised?  Perhaps 
there  is  not  an  individual,  who  will  not  answer,  that, 
according  to  his  estimation,  there  might  be  profitably 
made  additions  in  some  respects,  and  omissions  in 
others.  But  every  person,  reflecting  in  this  line,  should 
also  reflect,  that  the  conceptions  of  others  are  to  be 
duly  estimated,  as  well  as  his;  and  that  therefore  it  is 
problematical,  whether,  after  a  review,  the  system 
would  be  more  to  his  mind,  than  it  is  at  present.  And 
it  is  a  still  more  serious  problem,  whether  the  members 
of  the  church  generally,  will  submit  to  what  may  be 
newly  devised;  if  it  should  be  in  contrariety  to  their 
habits  of  thinking,  even  in  unimportant  instances,  with 


Doctrines  of  the  Episcopal  Church.  191 

as  much  readiness  as  they  submit,  under  the  same  cir- 
cumstances, to  the  old.  And  especially  it  should  be 
considered,  whether,  if  dissatisfaction  with  the  new 
should  be  general,  the  retainers  to  the  old,  persevering 
in  their  opposition,  would  not  effect  a  very  serious 
schism,  in  which  there  would  be  but  one  sentiment; 
while  perhaps  there  would  be  an  endless  difference 
among  the  others,  in  regard  to  every  point  on  which 
there  has  been  something  old  omitted,  or  something 
new  included.  These  difficulties  are  irrelevant  to  the 
subject,  if  the  articles  be  essentially  defective  or  erro- 
neous; or  neither  of  which  is  here  supposed  to  be 
chargeable. 

There  is  one  particular,  in  which  there  is  less  provi- 
sion exacting  uniformity  of  sentiment  in  this  church, 
than  in  the  church  of  Kngland.  It  is  in  the  form  of 
subscription:  that  of  the  former  church  being  in  words 
not  admitting  of  the  construction,  that  the  articles  re- 
quire consent  in  every  minute  particular.  Unless  a 
candidate  for  the  ministry  be  fully  satisfied  with  them, 
as  a  body  of  Christian  doctrine;  he  prevaricates,  if  he 
assent  to  them.  But  this  does  not  pledge  him  to  the 
extent,  here  affirmed  to  be  avoided. 

In  support  of  what  has  been  done  by  the  American 
church  in  the  premises,  there  may  be  propriety  in  re- 
marking further,  that  the  articles,  us  now  existing,  were 
the  standard  of  her  belief,  before  she  made  any  declara- 
tion to  that  effect.  Concerning  a  system  once  estab- 
lished, and  to  which  the  clergy  in  particular  were  bound 
by  the  most  sacred  obligations,  the  question  occurs — 
By  what  authority  is  it  supposed  to  have  been  changed? 
The  answer  shall  be  here  given,  and  is  of  some  impor- 
tance to  the  matter  in  hand.     When  the  allegiance  of 


192  Comparison,  ^c.  witli  the 

the  people  of  these  states  had  become  confessedly  trans- 
ferred from  one  sovereignty  to  another;  the  prayers  for 
civil  rulers,  and  whatever  else  pertained  to  the  former 
political  relation,  had  become  inconsistent  with  moral 
duty;  and  were  therefore  repealed  by  Divine  Provi- 
dence, without  any  act  of  the  church  to  that  effect.  The 
liturgy  continued  in  all  other  respects,  until  it  was  re- 
viewed by  the  general  convention  of  1789.  So  did  the 
forms  of  consecration  and  ordination,  under  the  same 
limitations,  until  altered  by  the  general  convention  of 
1792.  The  articles,  although  not  recognized  until  the 
convention  of  1804,  were  nevertheless  the  public  pro- 
fession of  the  church,  in  all  matters  purely  religious. 
This  being  the  case,  every  consideration  of  propriety 
was  hostile  to  the  abrogating,  or  even  the  altering  of 
them,  without  a  substitute;  which  should  not  only  be 
an  improvement  in  the  estimation  of  those  by  whom  it 
might  be  established,  but  have  every  appearance  of 
being  more  satisfactory  to  the  church  generally,  than 
the  institutions  to  be  done  away. 

The  author  further  takes  tjie  liberty  to  offer  his  opi- 
nion, that  whenever  a  review  may  take  place- --of  which, 
however,  he  perceives  no  need  at  the  present— -there 
ace  two  circumstances  which  should  help  to  govern  in 
the  conducting  of  the  business.  One  is,  that  the  bi- 
shops, and  a  select  number  of  other  clergymen,  duly 
chosen,  and  not  too  numerous  for  mature  deliberation, 
with  all  necessary  helps  for  the  bringing  of  it  to  a  pros- 
perous issue,  should  devise  the  changes.  The  other  is, 
that  what  may  be  so  devised,  should  be  accepted  or  re- 
jected by  the  three  orders  in  the  church,  without  debate, 
and  by  a  single  vote  of  each  body,  after  due  time  given 
for  consideration.     This  would  be  a  method,  as  near  as 


Doctrines  of  tfie  Episcopal  Church.  193 

circumstances  admit,  to  that  taken  in  England,  when 
lier  present  system  was  adopted.  It  is  here  con- 
ceived, that  the  wisdom  then  manifested,  and  the  sub- 
sequent long  continuance  of  the  effects  of  it,  are  pow- 
erful motives  to  the  following  of  the  example. 


Vol.  II. 


A^  APPENDIX, 

Occasioned  by  some  late  attempts,  in  England,  to  prove 
the  established  Church  of  that  country  Calvinistick, 

DESIGN  OF  THIS  APPENDIX. 

Sect.  1. 
Mr.  Toplady — He  overlooks  the  distinction  of  prescience — Af- 
fijms    without    evidence — Partiality    of    quotations — Personal 
Abuse. 

Sect.  2. 

Dr.  Haweis — He  misrepresents  the  Lutheran  opinions — And  Cal- 
vinistick influence — Evidence  of  unfairness. 

Sect.  3. 
Mr.  Overton — Design  of  his  work — His  views  of  Calvinism — 
Error,  in  regard  to  the  time  referred  to  for  the  sense  of  the 
Articles — His  various  sources  of  evidence — Inconsistency  on 
the  subject  of  baptism — Sentiments  on  conversion — Inaccu- 
racy of  quotation — Instance  in  the  case  of  Dr.  Daubeny — Fur- 
ther illustrated,  in  what  is  said  of  Erasmus. 

Postscript. 
Notice  of  the  "  Vindiciae   Anglicanae"  by   Dr.   Daubeny,   ac- 
counting for  the  mistakes  of  Mr.  Overton. 

IT  is  trusted,  that  there  will  not  be  misunderstood  the 
motive,  to  the  taking  notice  of  controversy  carried  on 
in  another  country.  Whatever  should  prove  the  church 
of  England  Calvinistick,  would  prove  the  same  of  the 
episcopal  church  in  these  United  States:  and  the  pub- 
lications to  be  here  remarked  on  have  been  received  by 
many,  as  weighty  remonstrances  of  eminent  clergymen 
in  the  parent  church,  against  an  alarming  contrariety  to 


Comparison,  ^c,  195 

her  institutions  in  the  great  body  of  her  clergy.  It  is 
here  contemplated  to  enter  a  caution  against  such  a  re- 
presentation, so  far  as  the  doctrines  of  Calvinism  are 
intended  in  it;  and  so  far  as  there  may  be  the  danger  of 
the  implicit  confidence  of  readers,  in  the  works  which 
shall  be  mentioned.  In  what  degree  the  authors  of  them 
have  been  prompted  by  prejudice  and  by  honest  zeal, 
to  make  statements  unsupported  by  authority;  and  in 
what  degree  it  may  have  happened  from  the  same  cause, 
that  they  pass  over  facts  unfavourable  to  their  positions, 
yet  presented  to  their  notice  in  the  very  books  from 
which  they  quote;  it  is  not  thought  necessary  to  esti- 
mate. The  writer  is  well  enough  acquainted  with  theo- 
logical controversy  to  know,  that  much  allowance  of 
this  sort  is  to  be  often  made.  He  knows  not,  however, 
of  any  subject,  nor  of  any  controversial  authors,  calling 
for  more  of  this  species  of  charity,  than  those  now  to 
be  reviewed.  Some  of  the  particulars,  concerning  which 
there  seems  cause  to  complain  of  unfair  representation, 
have  been  already  noticed  in  that  very  point  of  view. 
Yet  there  cannot  properly  be  said  to  be  repetition,  in  the 
again  introducing  of  them;  since  it  is  merely  to  sub- 
stantiate the  charges  in  individual  instances.  The 
writers  here  to  be  noticed,  are  Mr.  Toplady,  Dr.  Ha- 
weis  and  Mr.  Overton. 


SECTION  I. 

Of  the  Rev,  Augustus  Toplady^ s  History  of  Calvinism. 

This  clergyman  died  in  the  year  1778.  He  was  be- 
neficed  in  the  church  of  England;  and  conducted  him- 
self, so  far  as  the  writer  of  this  is  informed,  conform- 


196  Comparison,  ^c.  with  the 

ably  to  her  rubrics  and   her   canons.     His    zeal   for 
Calvinism  was  so  great  that,  to  all  appearance,  he  must 
have  adopted  the  maxim — "  No  Calvinist,  no  Chris- 
tian."    Of  his  numerous  publications,  the  only  one 
here  in  view,  is  his  "  Historical  Proof  of  the  Doctrinal 
Calvinism  of  the  church  of  England:"  in  which  title, 
he  evidently  intended,  under  the  word  "  doctrinal,"  to 
guard  against  the  idea  of  his  being  unfavourable  to  the 
episcopacy  of  his  church;  of  which,  indeed,  he  was  a 
zealous  advocate.     Even  of  the  work  here  named,  no 
further  notice  is  intended,  than  as  the  subject  concerns 
the  sense  of  the  same  church;  to  be  gathered  from  her 
own  declarations,  and  from  the  opinions  of  the  compi- 
lers, so  far  as  they  can  be  ascertained.     Mr.  Toplady's 
representations,  are  supposed  to  be  in  contrariety  to  what 
may  be  obtained  from  both  of  these  sources  of  infor- 
mation. But  this  will  not  be  shown  diffusively,  or  in  the 
enumeration  of  a  great  variety  of  particulars,  under  the 
several  charges  to  be  brought  forward.     The  object 
will  have  been  accomplished;  if  what  is  to  be  advanced 
and  intended  to  be  proved,  will  serve  to  show,  on  a  com- 
parison of  it  with  the  work  in  question,  that  it  is  utterly 
insufficient  to  be  a  ground,  on  which  an  inquirer  may 
make  up  his  mind  as  to  the  sense  of  the  church  of 
England.     This   being  the  design,   what  is  to  follow 
must  apply  to  questions  of  fact;  and  no  further  to  ques- 
tions of  opinion,  than  as  this  may  be  the  result  of  the 
other. 

1  The  first  fact  to  be  alleged  against  the  work  of  Mr. 
Toplady,  is,  that  he  takes  for  granted  the  Calvinism  of 
the  authorized  institutions  of  his  church,  not  saying  a 
word  in  proof  of  it;  and  that  his  only  evasion  of  proof 


Doctrines  of  the  Episcopal  Church.  197 

from  the  opposite  quarter,  is  his  txplnining  of  the  term 
— '*  the  whole  world" — in  the  thirty-first  article,,  as 
meaning  the  world  of  believers.  Far  from  conceiving 
of  there  being  any  call  on  him  to  the  effect  stated;  when 
he  enters  on  the  task  of  proving  the  Calvinism  of  the 
compilers,  his  prominent  argument,  is  its  being  a  sys- 
tem obvious  on  the  face  of  their  work — "  The  whole 
series  of  our  public  service"  (says  he)  '*  the  uniform 
tenor  of  our  articles,  and  the  chain  of  doctrine  asserted 
in  each  book  of  homilies,  are  a  standing  demonstration, 
that  the  original  framers  and  compilers  believed  in  and 
worshipped  the  God  of  their  fathers,  after  that  way  which 
papists  and  Arminians  term  heresy." 

Is  there  so  little,  then,  in  the  objections  usually  made 
to  the  presumed  Calvinism  of  the  church,  that  they  are 
not  worthy  of  notice,  in  a  treatise  under  the  title  which 
has  been  recited?  On  the  subject  of  predestination, 
is  the  point  of  prescience,  as  the  ground  of  it,  so  ex- 
plicitly denied  in  the  seventeenth  article,  as  to  make  it 
clearly  a  Calvinistick,  and  not  an  Arminian  predestina- 
tion? In  reference  to  universal  redemption,  are  the 
numerous  passages  in  the  liturg}',  which  have  been 
alleged  to  affirm  it,  so  evidently  declaratoi  y  of  the  con- 
trary, that  there  is  no  need  to  rescue  them  from  the 
purpose  to  which  they  are  supposed  to  have  been  mis- 
applied? And  if  there  were  nothing  more  than  the 
thirty-first  article,  and  the  perplexities  occasioned  by  it 
at  Dort;  is  there  not  in  this  circumstance  a  proof,  that 
the  meaning  given  by  Mr.  Toplady  to  the  article,  may 
at  least  admit  a  question?  On  the  doctrine  of  original 
sin,  is  the  matter  of  imputation  and  its  attendant  dog- 
mas of  foederal,  headship,  and  a  covenant  of  works,  so 


198  Comparison^  b?c.  -with  the 

clearly  laid  down,  as  that  an  ordinary  mind  can  be  in 
no  danger  of  overlooking  them?  When  the  church 
affirms,  in  her  tenth  article,  that  man  cannot  do  any 
thing  in  his  own  natural  strength,  and  without  the  grace 
of  God;  would  there  have  been  a  waste  of  argument 
in  showing,  that  the  grace  spoken  of  must  have  been 
considered  as  irresistible,  although  the  same  be  not 
said?  And  is  there  not  something  in  the  very  idea  of 
co-operation  comprehended  in  the  article,  however  abo- 
minated by  Calvin,  which  may  lead  unwary  persons  to 
imagine,  that  man's  choice  and  his  endeavours  are  ne- 
cessary for  the  producing  of  the  effect?  Above  all,  in 
regard  to  the  doctrine  of  the  final  perseverance  of  the 
saints,  which  is  not  alleged  to  have  been  expressed; 
would  there  have  been  no  use  in  showing,  that  it  had 
been  intended  to  be  implied;  whatever  may  be  pretend- 
ed to  the  contrary  from  the  articles,  from  the  baptismal 
services,  and  from  the  prayers?  But  all  this  is  ground, 
on  which  Mr.  Toplady  did  not  think  himself  concerned 
to  enter.  He  presumed  his  theory  in  this  quarter,  in 
order  to  infer  it  in  another.  And  indeed,  it  must  be 
confessed,  that  on  the  subject  to  which  he  was  proceed- 
ing, there  required  to  be  presumed  as  a  fact,  what,  if  it 
had  existed,  went  to  the  extent  for  which  it  was  brought; 
and  not  only  so,  but  rendered  needless  whatever  else 
he  considered  as  demonstrating  the  Calvinism  of  the 
compilers. 

In  the  work  now  under  consideration,  part  of  the 
labour  of  the  author  is  bestowed  in  proving,  in  contra- 
riety to  his  opponents,  who  had  affirmed  of  the  compi- 
lers, their  bringing  with  them  of  a  predilection  for  Cal- 
vinism from  the  church  of  Rome,  that  the  said  church 
was  inimical  to  the  system.     The  writer  of  this  con- 


Doc  trifles  of  the  Episcopal  Church.  199 

ceives,  that  the  disputants  are  in  extremes.  That  the 
church  of  Rome,  in  the  days  of  St.  Austin,  gave  her 
explicit  sanction  to  his  scheme  of  predestination,  now 
called  Calvinistick,  is  unquestionable.  Yet  Mr.  Toplady 
is  here  conceived  to  be  right,  in  pointing  out  inconsist- 
encies with  this,  especially  in  the  business  of  Jansenius. 
However,  her  approbation  of  Austin  stands  unrevoked: 
and  Mr.  Toplady  is  thought  to  be  incorrect  in  suppos- 
ing, concerning  the  leading  doctrine  of  Calvinistick 
predestination,  that  it  was  censured  by  the  council  of 
Trent.  Some  positions  on  the  subject  are  censured;  but 
by  the  very  censures,  the  doctrine  of  predestination  is 
presumed:  and  the  question,  how  far  it  may  be  founded 
on  prescience,  is  untouched.  There  are  in  the  said 
church  numerous  bodies,  especially  the  Dominicans, 
who  go  to  the  full  extent  of  Calvin.  In  the  council  of 
Trent,  there  were  some,  who  even  went  beyond  him 
concerning  original  sin;  affirming  the  doctrine  of  im- 
putation, not  taught  by  the  reformer,  although  zealously 
maintained  by  his  followers;  who  may  therefore  be  said 
to  have  taken  it,  not  strictly  from  the  church  of  Rome, 
but  from  divines  of  eminence  within  her  pale. 

Although  Mr.  Toplady  gives  die  usual  strained  in- 
terpretation of  the  Calvinists;  yet  it  is  here  conceived, 
that  the  occasion  called  for  much  more.  The  difficul- 
ties occurring  among  the  English  deputies  at  Dort, 
confessedly  Calvinistick — The  influence  it  had  on  the 
measures  of  their  government,  equally  determined  in 
that  system,  as  this  author  zealously  contends — and  the 
final  silence  of  the  deputies,  when  the  correspondent 
part  of  the  Belgic  confession  came  to  be  established — 
are  not  such  slight  circumstances  in  the  history  of  Cal- 


200  Comparison,  t^c.  with  the 

vinism,  as  that  the  historian  should  have  passed  them 
over  in  silence. 

2.  The  next  fact  to  be  stated,  is,  that  this  author 
keeps  out  of  view  the  very  hinge,  as  it  is  called  by 
bishop  Burnet,  on  which  the  whole  controversy  turns: 
That  is,  a  predestination  bein^  presumed,  whether  it  be 
founded  on  the  divine  foreknowledge  of  faith  and  works 
foreseen,  and  on  the  want  of  them.  Perhaps,  there  was 
a  design  to  throw  a  cover  over  the  distinction,  in  the 
remark*  that,  at  the  time  in  question,  Arminius  was  not 
born.  But  this  will  not  serve  the  turn;  because  the  dis- 
tinction was  well  known,  and  had  been  long  made;  as 
may  be  seen  in  the  documents  given  in  the  third  part 
of  the  present  work.  But  it  must  be  obvious,  concern- 
ing the  numerous  quotations  given  from  the  compilers 
and  their  cotemporaries,  that  there  is  no  decision  in 
them,  in  reference  to  the  distinction  here  mentioned. 

There  shall  be  noticed  two  of  Mr.  Toplady's  instan- 
ces; one  of  them  from  a  prayer  of  the  duke  of  Somer- 
set, under  whose  protectorate  every  measure  for  a  sub- 
stantial reformation  was  begun;  and  the  other,  from  the 
prayer  of  his  royal  pupil,  the  excellent  young  Edward, 
just  before  his  death.  The  protector  prays  thus — "  I 
am  the  price  of  thy  Son's  death;  for  thy  Son's  sake,  thou 
wilt  not  lose  me.  I  am  a  vessel  for  thy  mercy;  thy  jus- 
tice  will  not  condemn  me.  I  am  recorded  in  the  book 
of  life;  1  am  written  with  the  very  blood  of  Jesus;  thy 
inestimable  love  will  not  then  cancel  my  name."t  The 
prayer  of  the  young  king  is — "  Lord  God,  deliver  me 
out  of  this  wretched  life,  and  take  me  among  thy 
chosen." 

*  Page  245.  t   Vol.    1.   page   53 


Doctrines  of  the  Episcopal  Church.  201 

That  these  two  eminent  personages  were  possessed  of 
the  same  leading  principles  with  the  compilers  of  the 
ecclesiastical  institutions  under  them,  is  highly  proba- 
ble, and  perhaps  may  be  said  to  be  certain.  But  to  the 
present  writer,  there  does  not  appear  a  particle  of 
Calvinism,  in  these  supposed  prominent  specimens  of 
it.  The  mere  use  of  the  word  "  elect"  is  nothing  to 
the  purpose.  And  as  to  such  expressions  as  the  being 
"  in  the  book  of  life,"  and  the  being  "  written  with  the 
blood  of  Jesus;"  on  looking  back  to  what  was  quoted 
under  the  first  point,  from  the  very  men  whose  sense  is 
here  in  question,  it  will  be  evident  that  they  did  not 
contemplate  the  being  in  the  book  of  life,  as  at  all  as- 
sociated with  the  circumstance  of  assured  perseverance; 
and  that  they  conceived  of  Christ's  blood  as  shed  for 
all  men.  Under  the  recollection  of  this,  it  must  be 
evident,  that  the  prayer  of  the  protector  amounts  to  no 
more  than  that,  from  the  applying  to  him  of  the  afore- 
said circumstances  and  the  like,  it  was  impossible  he 
should  finally  fail,  from  the  want  of  the  divine  support. 
But  to  suppose  him  intending  to  inform  Almighty 
God,  that  it  was  impossible  for  him,  the  supplicant, 
however  he  might  fall  into  sin,  to  forfeit  salvation  by  it; 
would  be  to  imagine  a  species  of  prayer,  the  sentiment 
of  which,  however  supported  in  argument  with  man, 
has  not  appeared,  so  far  as  is  recollected,  in  the  ad- 
dresses even  of  Calvinists,  to  the  Father  of  their 
Spirits. 

Mr.  Toplady  produces  as  unequivocal  evidence  of 
the  Calvinism  of  the  compilers — especially  of  Cranmer 
— the  catechism  called  Poinet's,  and  proved  by  sundry 
circumstances  to  have  been  principally  the  work  of  the 
archbishop.     But  needs  there  be  better  evidence,  even 

Vol.  II.  c  c 


202  X^omparisoTiy  &fc.  ivith  the 

to  those  who  have  no  further  information  concerning 
this  document,  than  what  comes  to  them  through  the 
pen  of  Mr.  Toplady,  how  very  little  it  is  to  his  purpose; 
than  the  finding  from  him  a  large  extract  to  the  point  of 
predestination;  while  yet  the  extract  shows  no  evidence 
of  the  basis,  on  which  the  Calvinistick  sense  of  predes- 
tination rests?  There  are  in  the  extracts  from  the  cate- 
chism two  sentences,  unfavourable  to  the  purpose  for 
which  they  are  given.  One  of  them  affirms — "  As  ma- 
ny as  are  in  this  faith  steadfast  (alluding  to  what  had 
been  defined  before)  were  forechosen,  predestinated, 
and  appointed  to  everlasting  life,  before  the  world  was 
made."*  It  would  seem  impossible  to  read  this,  with- 
out perceiving  the  stress  laid  on  steadfastness  in  the 
faith;  or  to  perceive  this,  and  yet  to  consider  it  as  at  all 
in  favour  of  Mr.  Toplady 's  side  of  the  controversy. 
The  other  passage  is — "  Not  by  the  worthiness  of  our 
deservings,  were  we  either  heretofore  chosen,  or  long 
agoe  saved;  but  by  the  only  mercy  of  God,  and  pure 
grace  of  Christ  our  Lord;  whereby  we  were  in  him 
made  to  doe  those  good  workes  that  God  had  ap- 
pointed for  us  to  walk  in."f  The  being  "  heretofore 
chosen"  and  "  long  ago  saved,"  refer  to  the  being 
brought  to  Christ  in  baptism.  "  This" — the  catechism 
means — "  was  not  by  the  worthiness  of  our  deservings, 
but  by  the  mercy  of  God  and  pure  grace  in  Christ."  Here 
was  the  true  preparation  for  good  works;  which  are  ac- 
cordingly defined  to  be  the  fruit  of  it.  If  all,  confess- 
ing these  things,  had  been  considered  by  the  historian 
of  the  doctrine  of  Calvinism  as  of  "  the  faith  once  de- 

•  Vol.  1.  page  254.  t  Vol.  1.  page  256. 


Doctrines  of  the  J^piscopal  Church^  2G& 

livered  to  the  saints,"  it  would  have  very  much  added 
to  his  estimate  of  the  number  of  the  elect. 

This  part  of  the  work  would  be  swelled  immoderate- 
ly; were  the  writer  of  it  to  transcribe  all  the  documents 
of  the  book  before  him,  in  which  the  author  pre- sup- 
poses the  words  "  chosen,"  "  elect"  and  "  predestinate," 
to  speak  his  own  sense  of  the  doctrine  which  they  are 
used  to  designate.  The  object  is  merely  to  point  out 
the  distinction;  and  to  illustrate  it  in  such  an  extent,  as 
must  enable  any  reader,  who  may  take  it  along  with  hin^i 
in  the  perusal  of  Mr.  Toplady's  work,  to  detect  the 
fallacy  in  every  one  of  his  quotations,  relatively  to  the 
present  subject. 

3.  The  next  allegation  to  be  brought  against  the 
work  of  this  author,  is  his  affirming  of  supposed  facts, 
without  evidence.  If  the  present  design  were  to  go 
into  the  subject  beyond  the  period  of  the  English  histo- 
ry here  contemplated,  many  instances  might  be  produ- 
ced. But  the  investigation  being  limited  to  that  period, 
three  particulars  shall  be  enumerated. 

The  first,  is  the  case  of  the  free-will  men,  as  they  were 
called;  whose  opinions  Mr.  Toplady  evidently  endeavours 
to  identify  with  those  of  the  Arminians:  and  if  he  could 
accomplish  this,  it  would  certainly  follow,  that  the  re- 
formers, in  discountenancing  the  free-will  men,  discoun- 
tenanced Arminianism,  before  Arminius  was  born. 

The  account  of  them  is  taken  from  Strype;  whose 
history  Mr.  Toplady  justly  commends  for  its  fidelity 
and  impartiality.  The  historian  describes  the  body  of 
men  in  question,  as  Pelagians  and  Anabaptists;  which 
last  name  was  considered  in  that  day,  because  of  the 
wickedness  committed  under  it  in  Germany,  as  descrip- 
tive of  persons  who  were  the  very  pests  of  society.   A 


204  Comparison^  ^c.  with  the 

circumstance  tending  to  the  supposition  of  their  falling 
under  this  denomination,  is  its  being  mentioned  of  them, 
that  they  held  learning  to  be  useless  and  destructive: 
an  opinion  which — it  is  here  conceived — has  never  been 
professed  by  any,  who  were  not  the  fomenters  of  mis- 
chief; or  else  simple  people,  and  fit  tools  for  the  pur- 
poses of  the  others.  As  to  the  Pelagian  error,  it  is  well 
known  to  have  denied  all  effect  of  the  fall,  and  all  need 
of  divine  grace. 

Mr.  Toplady  himself,  in  several  places,  recognises 
these  people  as  Pelagians.  But  he  had  previously  given 
notice*  that  his  calling  of  them  so,  was  because  the 
name  of  Arminians  was  not  then  known;  thereby  insi- 
nuating, that  this  would  have  been  the  proper  name, 
but  for  the  reason  given.  To  support  this  sentiment,  in 
the  next  page,  he  quotes  a  passage  from  Strj^pe;  but 
thrusts  in  a  few  words  of  his  own  in  a  parenthesis,  giv- 
ing them  a  quite  different  complexion.  The  passage, 
with  the  parenthesis,  is  as  follows.  Strype  is  speaking 
of  a  congregation  of  free-willers  in  Essex,  and  of  an  old 
register,  from  which  his  account  of  them  was  taken: 
and  he  says,  with  an  eye  to  the  register — "  From  whence 
I  collect,  that  they  held  the  opinions  [as  far  as  free- 
will and  predestination  are  concerned]  of  the  Anabap- 
tists and  Pelagians."  The  words  between  the  brackets, 
are  an  interpolation. 

Again  Mr.  Toplady,  in  the  next  page,  commends 
Strype;  because,  although  not  a  Calvinist  himself,  he 
allows  the  free-willers  to  be  Anabaptistical  and  Pela- 
gian; thus  still  obtruding  the  sentiment,  that  Pelagian- 
ism  was  a  constructive  interpretation  of  the  profession 

*  Vol.  1,  page  48. 


Doctrines  of  the  Episcopal  Church,  205 

of  prmciples  afterwards  called  Arminian:  whereas,  the 
very  doctrines  set  down  by  Mr.  Toplady,  are  the  for- 
mer without  disguise;  and  such  as  must  have  been  so 
acknowledged  by  Mr.  Strype,  without  the  aid  of  his 
known  candour. 

The  case  of  the  class  of  people  in  question,  may  be 
satisfactorily  disclosed,  by  producing  the  account  given 
of  them  by  the  same  laborious  historian,  in  his  memo- 
rials of  archbishop  Cranmer.  *Strype  there  records  as 
follows — "  And  while  the  papists  on  the  one  hand  were 
so  busy  in  promoting  their  ends,  there  were  a  looser 
sort  of  professors  of  religion,  who  disgraced  the  reform- 
ation on  the  other.  For  some  there  were,  that  took  the 
liberty  of  meeting  together  in  certain  places,  and  there 
to  propound  odd  questions,  and  vent  dangerous  doc- 
trines and  opinions.  Of  these  also  the  council  having 
notice,  they  thought  it  very  fit  to  discountenance  and 
restrain  them.  January  27,  a  number  of  persons,  a 
sort  of  Anabaptists,  about  sixty,  met  in  an  house  on  a 
Sunday,  in  the  parish  of  Booking  in  Essex;  where 
arose  among  them  a  great  dispute,  whether  it  were  ne- 
cessary to  stand  or  kneel,  bareheaded,  or  covered,  at 
prayers;  and  they  concluded  the  ceremony  not  to  be 
material;  but  that  the  heart  before  God  was  required, 
and  nothing  else.  Such  other  like  warm  disputes  there 
were,  about  scripture.  There  were  likewise  such  as- 
semblies now  in  Kent.  These  were  looked  upon  as 
dangerous  to  church  and  state.  And  two  of  the  compa- 
ny were  therefore  taken  and  committed  to  the  Marshal- 
sea;  and  orders  were  sent  to  apprehend  the  rest,  viz.  to 
sir  George  Norton,  sheriff  of  Essex,  to  apprehend  and 

*  B.  xii.  ch.  21.  page  233. 


206  Comparison^  Isfc.  with  the 

send  up  to  the  council  those  persons  that  were  assem- 
bled for  scripture  matters  in  Bocking:  nine  of  them 
were  named,  being  cow-herds,  clothiers,  and  such  like 
mean  people.  The  like  order  was  sent  to  sir  Edward 
VVotton,  and  to  sir  Thomas  Wyat,  to  apprehend  others 
of  them,  seven  whereof  are  named,  living  in  Kent. 
February  3.  Those  that  were  apprehended  for  the  meet- 
ing at  Bocking,  appeared  before  the  council,  and  con- 
fessed the  cause  of  their  assembly  to  be,  to  talk  of  the 
scriptures;  that  they  had  refused  the  communion  for 
above  two  years;  and  that,  as  was  judged,  upon  very  su- 
perstitious and  erroneous  purposes;  with  divers  other 
evil  opinions,  worthy  of  great  punishment.  Whereupon 
five  of  them  were  committed;  and  seven  of  them  were 
bound  in  recognisance  to  the  king,  in  forty  pounds  each 
man.  The  condition,  to  appear  when  they  should  be 
called  upon;  and  to  resort  to  their  ordinaries  for  reso- 
lution of  their  opinions,  in  case  they  had  any  doubt  in 
religion." 

It  is  but  to  read  this  passage  to  perceive,  how  far 
l^itrype  must  have  been  from  identifying  these  people 
with  Arminians;  and  further,  how  likely  it  is,  indepen- 
dently on  any  such  association,  and  considering  the 
maxims  and  the  dangers  of  the  time,  that  the  meetings 
spoken  of  should  excite  the  jealousy  of  the  govern- 
ment. Still  it  may  seem,  that  the  very  name  of  free-will 
men  proves  those  who  bore  it  to  have  been  obnoxious, 
because  of  a  principle  held  by  them  in  common  with  Ar- 
minians. Mr.  Toplady  certainly  intended  to  convey 
this  idea,  but  there  is  no  ground  for  it.  Between  the 
Calvinists  and  the  Arminians  at  the  synod  of  Dort, 
there  was  no  debate  on  the  subject  of  free-will.  Both 
parties,  however,  took  the  word  in  a  very  different 


Doctrines  of  the  Episcopal  Church,  207 

sense,  from  that  in  the  philosophical  controversy  con- 
cerning liberty  and  necessity.  The  loss  of  free-will,  in 
the  theological  sense,  meant  that  man,  by  the  fall,  had 
his  will  enslaved  to  sin;  being  deprived  of  a  liberty, 
which  he  is  supposed  to  have  possessed  originally;  and 
which  he  recovers,  in  proportion  as  he  is  redeemed  from 
the  influence  of  sin,  by  grace.  Of  such  a  freedom  as 
this,  the  necessarians  have  no  idea:  and  although  they 
object  not  to  the  term — free-will;  yet  they  understand 
it  as  exclusive  of  coercion,  not  as  exclusive  of  the  sure 
effect  of  motive. 

But  it  is  surprising,  when  there  has  been  such  a 
change  in  the  use  of  the  term  free-will,  in  the  very  sys- 
tem advocated  by  Mr.  Toplady;  that  he  should  be  so 
severe  in  his  censures,  on  those  who  admit  it:  the  very 
name  itself  being  evidently,  in  his  estimation,  descrip- 
tive of  radical  error.  Calvin,  it  is  true,  as  was  shown 
in  the  second  part  of  this  work,  reprobated  the  term,  as 
replete  with  arrogance.  But  Turretine,  on  whom  Mr. 
Toplady  bestows  the  epithet — "  immortal,"  and  who 
came  not  long  after  Calvin,  treated  the  charge  of  re- 
jecting it  as  a  calumny:  a  fact,  which  has  also  been  al- 
ready shown.  And  in  the  present  day,  it  is  compre- 
hended in  the  system  of  necessity;  which  might  have 
reconciled  it  to  Mr.  Toplady;  since  he  professes  him- 
self a  necessarian,  as  well  as  a  predestinarian. 

Another  alleged  fact  to  be  found  in  this  author's  work, 
but  not  in  authentic  history,  is  Luther's  consent  in  the 
doctrines  now  called  Caivinistick;  and  especially  in  the 
doctrine  of  perseverance:  concerning  which  it  is  said* 
"  Luther  himself  did  not  believe  the  being  of  a  God. 

*  Page  3O0. 


208  Comparison^  l^c.  with  the 

more  firmly,  than  he  believed  the  total  and  final  perse- 
verance of  the  regenerate  elect:"*  and  the  deviation  of 
some  Lutherans  from  the  tenets  of  their  leader  is  said 
not  to  have  been  until  after  his  death.  In  regard  to  the 
leading  doctrine  of  predestination,  is  it  not  enough  to 
prove  the  contrary,  that  with  the  approbation  of  Luther, 
it  was  left  out  of  the  confession  of  Augsburg?  Or  if 
not,  is  not  the  deficiency  supplied  by  his  approbation, 
expressed  towards  the  close  of  his  life,  of  Melancthon's 
last  edition  of  his  "  Loci  Theologici;"  notoriously  un- 
friendly to  that  doctrine?  In  regard  to  final  perseve- 
rance, to  avoid  the  unnecessary  tediousness  of  quota- 
tion, the  writer  of  this  will  content  himself  with  refer- 
ring to  Dr.  Laurence's  work,t  in  which  there  are 
recited  pointed  testimonies  against  it,  from  the  works  of 
Luther  himself,  from  those  of  Melancthon,  from  the 
Wirtemburg  confession,  and  from  other  documents. 
There  can  hardly  be  a  fact  of  the  kind  more  generally 
appealed  to  and  conceded,  than  that  of  Luther's  depart- 
ing, long  before  his  decease,  from  some  matters  at  first 
taught  by  him;  and  what  concerns  the  subjects  here 
treated  of  in  particular:  although  not  what  concerns  the 
doctrine  of  the  final  perseverance  of  the  saints;  which 
was  not  only  never  taught  by  him,  but  is  contrary  to 
many  things  which  he  taught — as  universal  redemption 
and  baptismal  regeneration.!     Yet  all  this  vanishes  be- 

*  Perhaps  some  ambiguity  may  have  been  designed  under  the 
expression — "  regenerate  elect."  The  question  relates  simply  to 
the  affirmed  perseverance  of  all  the  regenerate.     ' 

t  Page  416. 

\  Dr.  Laurence  quotes  (page  302)  from  some  of  the  earliest 
works  of  Luther,  passages  which  prove,  that,  from  the  beginning, 
he  coufessed  resistibility  of  grace  and  human  co-operation. 


Doctrines  of  the  Episcopal  Church,  209 

fore  the  stroke  of  a  pen,  without  an  authority  cited,  to 
afford  a  shelter  for  so  singular  and  unqualified  an  as- 
sertion. 

The  third  alleged  fact,  relative  to  the  same  author,  is 
his  constantly  maintaining,  without  evidence,  that  Calvin 
had  an  influence  in  the  review  of  Edward's  first  liturgy. 
That  there  were  in  it  some  matters  savouring  of  the  in- 
fluence of  the  discarded  system,  is  not  to  be  de- 
nied: But  when  it  is  considered,  that  the  English 
reformers  attained  gradually  to  the  extent  of  truth  at 
last  professed  by  them;  and  that  they  made  it  an  ob- 
ject to  bring  off  the  people  with  them  from  ancient  su- 
perstition; there  is  no  need  to  suppose,  that  they  were 
led  to  further  changes,  otherwise  than  -by  their  own 
convictions.  Calvin's  writing  of  some  letters  to  the  go- 
vernment and  to  Cranmer  about  the  time  in  question,  is 
no  evidence  that  he  influenced  their  measures.  If  it  be, 
how  much  more  evidence  is  there  of  a  Lutheran  influ- 
ence, as  well  at  the  same  time,  as  for  many  years  pre- 
ceding! But  all  this  Mr.  Toplady  passes  by;  and  fixes 
on  slight  circumstances,  to  induce  the  belief  of  an  influ- 
ence in  another  quarter:  which  is  affirmed,  but  not 
proved. 

4.  The  next  fault  to  be  here  found  with  this  author, 
is  the  exceeding  partiality  of  his  quotations.  Instances 
of  this  abound  so  much,  that  it  is  here  necessary  to  pre- 
scribe limits;  and  accordingly,  notice  shall  be  confined 
to  those  which  he  makes  from  bishop  Latimer.  In 
order  to  narrow  this  reformer's  view  of  the  subject  on 
which  he  treats,  there  are  made  quotations,  which  do 
not  touch  the  point  of  difference.    Mr.  Toplady*  cites 

*  Page  295. 

Vol.  II.  D  d 


210  Comparison^  ^c.  -with  the 

his  exhibiting  of  the  ransom  paid  by  the  Redeemer;  and 

gives    his   own   inference- not  Latimer's — that   not 

one  for  whom  the  ransom  was  paid  can  finally  be  con- 
demned. And  then  he  gives  from  his  author,  that 
"  Scripture  speaketh  not  of  impenitent  sinners:  Christ 
died  not  for  them:"  But  the  words  following  in  Lati- 
mer, and  given  also  by  Mr.  Toplady,  shew,  that  the  not 
dying  for  impenitent  sinners,  was  in  regard  to  the  final 
efiects.  The  additional  and  explanatory  words  are — 
"  his  death  remedieth  not  their  sins."  But  why  did  not 
the  author  favour  his  readers  with  the  express  declara- 
tions of  the  good  bishop;  a  few  of  which  have  been  re- 
cited in  this  work?  Instead  of  this,  he  puts  them  off 
with  the  old  evasion  of  the  interpretation  given  by  Cal- 
vinists  of  the  scriptural  phrase  "  of  the  whole  world." 
He  notices  indeed  the  passiige  in  which  the  bishop  had 
said,  that  "  Christ  shed  as  much  blood  for  Judas,  as  for 
Peter:"  Which  is  explained  by  this  author  to  mean, 
that  the  said  precious  blood  would  have  been  suffici- 
ent for  Judas  also  had  it  been  shed  for  that  purpose.  But 
against  the  more  obvious  interpretation,  a  very  ex- 
traordinary argument  is  alleged.  It  is,  that  Judas 
hanged  himself  before  the  shedding  of  the  blood, 
supposed  to  have  been  for  him.  The  same  argu- 
ment would  extend  against  its  having  been  shed  for 
John  the  Baptist;  and  for  every  saint,  who  had  lived  and 
died  before  the  crucifixion. 

It  would  be  tedious  to  repeat  the  quotations  from 
Latimer,  concerning  original  sin  and  free  grace.  They 
arc  all  given  under  the  colour  of  a  support  to  Calvin- 
ism: And  yet  there  is  not  a  single  quotation,  by  which 
the  matters  at  issue  on  those  points  between  the  Cal- 
vinists  and  the  Arminians  are  at  all  affected. 


Doctrines  of  the  Episcopal  Church.  211 

But,  there  is  no  particular  in  which  the  same  bishop 
is  represented  as  speaking  so  much  unhke  himself,  a$ 
on  the  subject  of  final  perseverance.  Mr.  Toplady,  ap- 
parently aware  how  much  the  contrary  to  his  represen- 
tation has  been  usually  supposed  of  Latimer,  resolves  it 
into  a  partial  error  of  this  reformer;  and  entertairted  by 
him  for  a  time  only,  concerning  a  temporary,  although 
not  a  final  fall  from  grace.  There  have  been  given  pas- 
sages from  him,  in  which  he  clearly  supposes,  that  men 
may  die  in  their  apostacy.  Such  passages  Mr.  '['op- 
lady  has  overlooked.  And  what  has  he  given  in  their 
stead?  Passages  which  affirm — what  none  deny — that 
God  will  not  desert  the  righteous;  that  he  loves  his 
people,  like  a  mother  her  sucking  child;  that  the  devil 
cannot  assail  them  any  further  than  God  permits;  and 
that  these  considerations  are  full  of  comfort  to  the 
godly.  Mr.  Toplady  calculates  on  his  quotations,  as 
having  a  reference  to  the  above  purposes:  And  he  might 
have  given  from  Latimer  as  many  more;  without  giving 
a  single  sentiment,  which  has  a  bearing  on  the  dispute. 

It  may  be  of  use  to  remark  further,  the  singular  cast 
of  authorities  which  Mr.  Toplady  has  adduced,  of  men 
who  held  the  articles  of  the  church  of  England  to  be 
Calvinistick.  This  remark  is  designed  to  apply  to  two 
of  the  three  names,  introduced  by  him  on  the  occasion; 
which  are  those  of  Mr.  David  Hume,  the  Rev.  Mr, 
Tyndal,  who  wrote  the  continuation  of  Rapin's  history, 
and  bishop  Burnet.  Nothing  would  have  been  more 
conformable  to  David  Hume's  hostility  to  the  christian 
religion  generally,  than  the  availing  himself  of  an  op- 
portunity of  throwing  an  odium  on  the  religion  of  his 
country.  He  has,  occasionally,  manifested  a  partiality 
for  the  Roman  catholic  persuasion;  and  he  would  have 


212  Comparison,  ^c.  with  the 

done  the  same  for  mahometanism,  had  it  served  the 
same  purpose.  That  this  writer  should  array  the  esta- 
blished church  of  England,  in  properties  tending  to 
what  he  doubtless  considered  as  absurdity,  was  con- 
sistent; when  what  was  thus  written  by  him  must  be 
resolved  into  matter  of  opinion,  and  did  not  implicate 
him  as  an  historian. 

Of  the  literary  reputation  of  Rapin's  continuator, 
the  writer  of  this  has  never  heard,  except  in  the  labours 
of  the  compiler;  in  which,  however,  Mr.  Tyndal  is 
supposed  by  many  not  to  have  been  remarkable  for  his 
impartiality.  Voltaire,  in  his  Age  of  Lewis  the  four- 
teenth,* on  a  subject  on  which  he  had  no  irreligious 
bias,  says,  that  Tyndal  compiled  from  the  Dutch  ga- 
zettes. Mr.  Toplady,  to  make  the  opinion  given  to  his 
purpose,  is  obliged  to  reject  one  half  of  it;  which  sup- 
poses a  latitude  to  have  been  designed  by  the  compil- 
ers. It  is  but  the  opinion  of  an  ordinary  writer,  at  the 
best;  and  the  weight  of  it  should  be  in  the  whole,  or 
else  in  none. 

Doubtless,  there  is  much  more  respectability  in  the 
opinion  of  bishop  Burnet;  who  expressed  himself  as  he 
is  said  to  have  done,  by  Mr.  Toplady:  and  it  ought  to 
have  the  more  weight,  because  of  his  opinion  on  the 
general  subject,  which  differed  from  that  ascribed  by 
him  to  the  reformers.  Still,  the  contrary  has  been  held, 
by  men  on  a  level  for  talents  with  this  eminent  prelate. 
At  any  rate,  it  is  evident,  that  if  the  compilers  of  the 
articles  of  the  church  of  England  were  in  the  sublap- 
sarian  hypothesis,  they  exhibited  a  degree  of  modera- 
tion, extraordinary  for  any  age;  but  especially  for  that 

*  Vol.2,  chap.  19. 


Doctrines  of  the  Episcopal  Church,  213 

in  which  they  lived.  The  independency  of  predestina- 
tion on  prescience,  together  with  the  decree  of  repro- 
bation, the  imputation  of  Adam's  sin,  irresistible  grace 
and  final  perseverance,  were  all  included  in  the  sublap- 
sarian  theory;  and  yet,  not  one  of  them  is  to  be  found. 
And  besides,  Mr.  Toplady  had  no  right  to  avail  him- 
self of  this  bishop's  opinion,  in  part  only.  If  he  thought 
the  compilers  sublapsarian,  he  also  thought  that  they 
accommodated  to  doctrines,  since  called  Arminian, 
But  the  opinion  of  bishop  Burnet  has  been  already  con- 
sidered, and  has  been  shown  to  have  been  expressed 
with  a  want  of  precision;  creating  an  uncertainty,  whe- 
ther his  remark  applied  to  the  review  under  Edward,  or 
to  that  under  Elizabeth. 

5.  The  last  fault — and  it  is  conceived  to  be  a  very 
heavy  one — with  which  the  present  writer  charges  Mr. 
Toplady,  is  his  excessive  personal  abuse  of  those  with 
whom  he  had  engaged  in  controversy.     It  does  not  af- 
fect the  force  of   his  argument,    where  he  may  be 
thought  to  have  used  any;  but  it  ought  to  induce  a  jea- 
lous eye  over  his  quotations,  and  the  lights  in  which  he 
places  them;  because,  even  without  a  deliberate  design 
to  be  unfair,  a  man  may  be  made  so  by  any  passion, 
and  by  none  more  than  by  an  intolerant  zeal  for  system. 
Mr.  Toplady  had  engaged  in  controversy  with  the  Rev. 
John  Wesley  and  a  Rev.  Walter  Sellon.     Besides  ex- 
pressing his  contempt  for  these  men,  as  "  a  pair  of  in- 
significant adversaries,"  and  accusing  both  of  them  of 
"  malice"  and  of  "  fraudulent  perversion  of  truth,"  he 
calls  the  latter  of  them — "  retailer  general" — *'  white- 
washer  in  ordinary" — "  understrapper" — and  "  pack- 
horse"  to  the  other;  and  "  a  small  body  of  pelagian  di- 


214  Comparison^  ^c.  with  the 

vinity,  bound  in  calf,  neither  gilt  nor  lettered."  He 
pronounces  him  "  too  blind  to  see  and  too  disingenuous 
to  acknowledge,"  not  being  "  able  to  distinguish  a  bar- 
ber's basin  from  a  helmet,"  and  as  "  dipping  his  pen 
in  the  common  sewer."  These  are  but  few  of  the 
flowers  of  objurgatary  eloquence,  taken  from  the  early 
pages  of  the  production;  the  like  to  which  are  scattered 
over  the  whole  face  of  it.  After  all,  the  author  apolo- 
gizes for  his  not  being  more  severe:  but  he  says  he  was 
fearful  of  "  sinning  against  christian  meekness,"  and 
that  he  would  "  much  rather  endure  scurrility  than  offer 
it."  He  complains  however  of  his  two  adversaries,  as 
having  been  less  civil  to  him  than  he  to  them;  and,  in 
evidence  of  the  charge,  produces  a  list  of  no  very  court- 
ly sayings;  proceeding,  as  he  affirms,  from  the  pen  of 
Mr.  Sellon.  The  correctness  of  this,  the  present  wri- 
ter has  not  investigated.  But  he  undertakes  to  ,8^ive 
his  opinion,  that  when  a  christian  minister  can  recon- 
cile to  his  conscience  the  language  here  remarked  on, 
and  believe  it  to  be  consistent  with  the  precepts  of  the 
gospel;  it  should  admonish  other  people  to  be  aware  of 
that  weakness  of  human  nature,  by  which  passion  blinds 
the  judgment;  and,  on  that  account,  to  be  cautious  in 
admitting  the  representations  which  such  a  person 
makes  of  other  men's  opinions  and  of  facts.  And  this 
is  the  only  use,  to  which  the  present  writer  applies  the 
notice  taken  by  him  of  the  excessive  zeal  of  Mr.  Top- 
lady,  in  language  so  contrary  to  ordinary  sentiments  of 
decorum. 


Doctrines  of  the  Episcopal  Church.  215 


SFXTION  II. 

Of  the  Rev.  Dr.  Haweis^s  History  of  the   Christian 

Church. 

This  author,  like  Mr.  Toplady,  was  a  beneficed 
clergyman  of  the  church  of  England;  but  was  unlike 
him,  by  being  one  of  those,  whose  consciences  can  re- 
concile to  that  character,  the  vows  made  at  ordination 
and  the  enjoyment  of  the  revenue  of  a  parish,  with  open 
encouragement  of  avowed  secessions  from  the  esta- 
blishment. The  only  production  of  his  here  contem- 
plated, is  the  one  noticed  above,  under  a  title  which_, 
so  far  as  the  reading  of  the  present  writer  extends,  he 
supposes  to  have  been  never  applied  wiih  so  little  pro- 
priety as  on  this  occasion.  The  present  notice  of  the 
work  will  relate  to  the  small  portion  of  it,  which  res- 
pects the  protestant  establishment  in  Edward's  reign. 

For  this  purpose,  however,  a  preceding  period  must 
be  adverted  to,  as  having  an  influence  on  that  in  con- 
templation. It  having  been  contended  in  this  work^ 
that  the  Lutheran  reformation  was  regarded  in  the  Eng- 
lish; if  Dr.  Haweis's  representation  of  the  Lutheran 
opinions  be  correct,  the  effect  is  precisely  the  same, 
whether  these  or  the  Calvinistick  were  kept  in  view. 
He  gives  extracts  from  what  Luther  wrote  in  the  be- 
ginning of  his  career;  to  prove,  that  this  reformer's 
system  was  predestinarian  in  the  highest  grade.  But 
was  it  fair  to  state  this  flict;  without  also  stating,  that 
Luther  departed  from  that  system;  as  is  well  known, 
from  his  sanctioning  of  some  of  Melancthon's  works 
against  it?    The  silence  of  the  confession  of  Augsburg, 


216  Comparison^  t?c.  with  the 

will  for  ever  remain  an  unequivocal  and  the  most  pub- 
lic evidence,  which  could  have  been  given  of  the  fact. 
Concerning  this  confession,  Dr.  Haweis  has  given  a 
remarkable  testimony.  He  says — "  The  leading  doc- 
trines of  the  Augsburg  confession  arc,  the  true  and 
essential  divinity  of  the  Son  of  God;  his  substitution 
and  vicarious  sacrifice;  and  the  necessity,  freedom  and 
efficacy  of  divine  grace  upon  the  human  heart."  And 
he  adds — "  Where  God,  the  Son,  is  thus  known,  as  a 
real  Saviour  to  the  uttermost;  and  God  the  Spirit  ac- 
kno\vledgt:d  in  the  experience  of  his  influence  on  the  con- 
science, why  should  any  thing  afterwards  be  permitted  to 
break  the  hands  of  union,  between  those  who  have  been 
admitted  to  friendship  with  God?"*  If  by  the  "efficacy" 
of  grace,  there  be  here  understood  its  producing  of  its 
effect  irresistibly,  there  is  not  a  sentence  to  that  purpose 
in  the  confession.  But  this  single  expression  being  put 
out  of  view,  there  are  no  disputes  between  the  Calvin- 
ists  and  the  Arminians,  concerning  any  of  the  points 
mentioned  by  Dr.  Haweis:  and  therefore,  to  be  consist- 
ent, he  ought  not  to  blame  the  latter,  for  not  going  with 
him  to  the  extent  of  Calvinism.  But  he  cannot  continue 
his  charity,  for  five  pages  further:  for  within  these 
limits,  he  introduces,  as  tending  to  the  disgrace  of  Lu- 
theranism  in  Mosheim's  day,  his  following  remark  con- 
cerning it — "  The  doctrines  of  absolute  predestination, 
irresistible  grace,  and  human  impotence,  were  never 
carried  to  a  more  excessive  length,  nor  maintained  with 
a  more  virulent  obstinacy  by  any  divine,  than  they  were 
by  Luther;  but  in  these  times,  he  has  very  few  follow- 
ers in  this  respect,  even  among  those  who  bear  his 
name."  Now  the  question  occurs — When  did  this 
change — so  far  as  there  was  any,  take  place?     Verily, 

*  Vol.  2.  page  453.  Cent.  16.  Per.  3.  Sect.  iii. 


Doctrines  of  the  Episcopal  Church.  217 

it  was  in  Luther's  own  day,  and  at  a  very  early  period 
of  it.  But  how  came  the  confession  of  Augsburg  to 
be  such  a  favourite  with  Dr.  Haweis?  It  says  not  a  word 
of  that  absolute  predestination,  and  that  sense  of  grace, 
the  want  of  which  Dr.  Haweis  considered  as  a  stigma 
on  modern  Lutheranism.  In  short,  his  narrative  is 
essentially  defective  in  this  particular,  that  he  makes  no_ 
distinction  between  the  doctrine  taught  by  Luther,  in 
the  beginning  of  his  labours  for  a  reformation;  and 
what  the  Lutheran  divines  in  general,  not  excepting 
Luther  himself,  subse(iuently  held;  particularly  at  the 
period,  when  their  sentiments  are  supposed  to  have  pro- 
duced effects  on  the  reformation  going  on  in  England. 
Dr.  Haweis  represents  this  change,  as  what  took  place 
after  the  decease  of  Luther.  Now,  that  after  this  event, 
changes  did  actually  occur,  and  that  Melancthon  was 
taking  a  lead  in  them,  when  he  was  in  the  height  of  his 
reputation  in  England,  is  true.  But,  the  change  in  ques- 
tion was  a  long  time  antecedent.  Dr.  Haweis,  like  Mr. 
Toplady,  even  denies  that  Luther  propagated  the  doc- 
trine of  universal  redemption:  concerning  which  the 
appeal  must  be  again  made  to  the  documents  before 
referred  to.  Dr.  Haweis,  in  speaking  of  the  change 
among  Luther's  followers,  after  his  decease,  considers 
as  one  instance  of  their  deterioration,  that  they  adopted 
what  he  calls  the  semi-pelagian  doctrine  of  co-opera- 
tion. This  is  extraordinary  in  a  clergyman,  who  meets 
the  sentiment  so  clearly  in  the  tenth  article  of  his  own 
church,  and  in  many  of  the  prayers.  She  was,  however, 
anticipated  in  this  by  the  Lutheran  churches;  whatever 
may  be  said  of  their  adopting  of  the  idea  after  the, 
death  of  Luther. 

Vol.  II.  e  e 


218  Comparison,  ^c.  with  the 

'*  Against  this"  the  doctrine  of  co-operation,  says  Dr. 
Haweis,  "the  Genevan  apostle,  ably  seconded  by  his  col- 
leagues, Beza,  Zanchius,  and  others,  strongly  contended 
and  supported  the  system,  since  called  the  Calvinistick, 
with  such  force  of  argument,  that  it  was  universally 
adopted  through  all  the  reformed  churches,  and  became 
their  discriminating  feature;  and  must  continue  so,  as 
long  as  the  Helvetic  confession,  the  catechism  of  Hei- 
delberg, and  the  thirty -nine  articles  of  the  church  of 
England,  continue  unrepealed."*  The  anachronism  of 
this  sentence,  is  extraordinary.  Beza  had  been  in  the 
ministry  but  about  two  years,  when  the  articles  of  the 
church  of  England  were  under  consideration;  and  Zan- 
chius does  not  make  a  figure  in  history,  until  eight 
years  after  that  time.  But  perhaps  it  may  be  said,  that 
the  churches  mentioned  are  to  distribute  these  charac- 
ters among  them;  the  influence  of  the  two  last  being 
supposed  exerted  on  Belgium,  and  that  of  Calvin  on 
England.  Why  then  mix  such  heterogenous  matter? 
The  writer  of  this  will  not  say  what  was  the  motive; 
but  he  ventures  to  affirm,  that  the  natural  effect  on  the 
mind  of  an  uninformed  reader,  is  the  inducing  of  the 
supposition,  that  the  controversy  referred  to  by  Dr. 
Haweis  had  thrown  light  on  theology  in  England: 
whereas  it  has  been  shown,  that  the  articles  had  been 
setded,  before  the  said  controversy  was  begun. 

Dr.  Haweis  is  especially  unfortunate,  in  introducing 
the  dispute  raised  by  Huber,  as  an  instance  of  a  falling 
off  from  Luther's  doctrine,  after  his  decease.  Huber 
is  represented  as  bringing  in  the  doctrine  of  universal 
redemption,  until  then  unknown  among  the  Lutherans. 
But  this  divine's  quarrel  with  his  brethren,  was  on  an- 
other ground.  It  shall  be  here  given,  as  it  stands  in 
*  Vol.  3.  cent.  16.  part  3.  page  4f77. 


Doctrines  of  the  Episcopal  Church.  219 

Mosheim* — "  Towards  the  conclusion  of  this  century, 
a  new  controversy  was  imprudently  set  on  foot  at  Wit- 
teniburg,  by  Samuel  Huber,  a  native  of  Switzerland, 
and  professor  of  divinity  in  that  university.  The  Cal- 
vinistical  doctrine  of  absolute  predestination  and  uncon- 
ditional decrees  was  extremely  offensive  to  this  adven- 
turous doctor,  and  even  excited  his  warmest  indignation. 
Accordingly  he  affirmed,  and  taught  publicly,  that  all 
mankind  were  elected  from  eternity  by  the  Supreme 
Being  to  everlasting  salvation,  and  accused  his  col- 
leagues in  particular,  and  the  Lutheran  divines  in  ge- 
neral, of  a  propensity  to  the  doctrine  of  Calvin,  on 
account  of  their  asserting,  that  the  divine  election  was 
confined  to  those,  whose  faith,  foreseen  by  an  omnis- 
cient God,  rendered  them  the  proper  objects  of  his 
redeeming  mercy.  The  opinion  of  Huber,  as  is  now 
acknowledged  by  many  learned  men,  differed  more  in 
words  than  in  reality  from  the  doctrine  of  the  Lutheran 
church;  for  he  did  no  more  than  explain  in  a  new  me- 
thod, and  with  a  different  turn  of  phrase,  what  that 
church  had  always  taught  concerning  the  unlimited 
extent  of  the  love  of  God,  as  embracing  the  whole  hu- 
man race,  and  excluding  none  by  an  absolute  decree 
from  everlasting  salvation."  Mosheim's  history  was 
known  to  Dr.  Haweis;  who  surely  ought  not,  on  a  point 
on  which  the  other  was  an  authority  so  respectable,  to 
have  given  an  account  quite  different,  without  produ- 
cing an  authority  to  put  in  the  balance  against  it. 

This  author,  emphatically  denominates  Calvin  the 
friend  of  Cranmer.  If  the  correspondence  between 
them  be  a  ground  for  the  supposing  of  such  a  relation; 

*  Cent.  16,  sect.  3,  part  2. chap,  sect,  44. 


220  Comparison^  ^c.  with  the 

how  much  nearer,  in  this  respect,  was  Cranmer  to  Mc- 
lancthon  and  other  Lutheran  divines!  Of  the  corres- 
pondence of  these,  and  of  the  striking  similarity  in 
their  systems,  and  even  in  their  language,  the  historian 
takes  no  notice.  But  the  other  idea,  corresponded 
with  an  object  to  be  accomplished  in  the  same  para- 
graph, that — "  the  church  of  Geneva  was  avowed  as  a 
sister  church,  united  in  doctrine,  though  different  in 
government  and  discipline."  This  is  a  repetition  of 
what  has  been  noticed,  as  having  been  said  by  Dr.  Mo- 
sheim.  But  whatever  apology  may  be  made  for  this 
author;  who,  however  meritorious  in  other  respects, 
has  shewn,  that  he  was  far  from  having  been  minutely 
informed  of  the  affairs  of  the  church  of  England;  the 
same  cannot  be  made  for  a  clergyman  of  this  church, 
in  hazarding  such  an  assertion,  without  a  document 
referred  to  for  a  proof  of  it. 

The  same  remark  of  the  omitting  of  authorities,  ap- 
plies to  the  whole  of  the  production  of  Dr.  Haweis.  It 
is  common  with  historians,  to  give  references  in  their 
margins,  to  documents  cotemporary  or  nearly  so  to  the 
times  of  which  they  treat:  and  nothing  can  be  more 
reasonable;  since,  if  the  truth  of  any  statement  should 
be  questioned,  the  reader  has  it  put  in  his  offer,  to  bring 
the  matter  to  a  test.  Whereas,  this  check  being  omit- 
ted; although  there  may  still  be  an  investigation  of  the 
fact;  yet  the  historian,  if  so  disposed,  has  an  opportu- 
nity of  imposing  the  fabrications  of  his  own  brain; 
while  yet  it  may  be  impossible  to  ascertain,  whether  he 
may  not  have  taken  them  from  other,  though  insufficient 
writers. 

Dr.  Haweis  has  affirmed,  in  another  part  of  his 
work,   that   there  is  more  good   sense   in   a  few  pa- 


Doctrines  of  the  Episcopal  Church.  221 

gcs  of  the  treatise  of  president  Edwards  on  the  hu- 
man will,  than  in  all  the  works  of  St.  Austin.     Presi- 
dent Edwards'  scheme  is  entirely  that  of  philosophical 
necessity;  and  the  same  which,  according  to  Dr.  Mac- 
lean, quoted  also  in  a  former  part  of  this  work,  has 
spread  among  the  clergy  of  the  continental  European 
churches;  and  which  has  contributed  to  the  support  of 
Calvinism.  This  being  the  case,  how  inconsistent  with 
himself  is  Dr.  Haweis,  in  the  following  passages!* — 
Speaking  of  the  state  of  religion  on  the  continent  of 
Europe,  he  says, — "  What  is  shigular  enough,  the  wide 
spreadingsofArminianism,  which  infected  the  protestant 
countries,  have  begun  even   in  them,   to  give  way  to 
the  more  philosophical  doctrine  of  necessity,  leading  to 
fatalism  and  ending  in  atheism."  Again, J   "  The  Cal- 
vinists  as  well  as  Lutherans"  (meaning  in  Germany) 
"  have  too  generally  imbibed  the  principles  of  the  infi- 
del philosophy.     Excluding  the  government  of  the  all- 
wise  and  righteous  Jehovah,  they  have  placed  blind  fate 
upon  the  throne,  and  substituted  the  doctrine  of  neces- 
sity, for  God's  predestination  and  grace."     This  is  a 
very  unnatural  association  in  the  estimation  of  the  pre- 
sent writer;  but  is  improperly  complained  of  by  an  ad- 
vocate of  the  scheme  of  president  Edwards;  who  must 
have  been  among  the  earliest — Dr.  Priestley  affirms  him 
to  have  been  the  first — of  those  considered  as  applying 
the  philosophical  theory  to  the  support  of  the  Calvinist- 
ick  doctrines.     It  is  not  here  doubted,  that  there  has 
been  a  considerable  spread  of  infidel  philosophy,  as 
affirmed  above  by  Dr.  Haweis:  but  it  is  not  believed — 
what  he  evidently  intended  to  insinuate — that  the  parti- 

*  Vol.  3.  page  141.  f  Page  302. 


222  Comparison,  £s?c.  with  the 

cular  species  of  infidelity  which  allies  itself  with  the 
doctrine  of  philosophical  necessity,  grew  out  of  Armi- 
nianism.  On  the  contrary  it  is  here  supposed — and  the 
supposition  derives  much  countenance  from  what  will 
be  found  in  a  note  of  Dr.  Maclean — that  the  principal 
prevalence  of  the  necessarian  hypothesis,  has  been  in 
countries  in  which  Arminianism  has  been  borne  down 
or  discouraged  by  the  authority  of  the  governments. 
Whether  any  considerable  number  of  the  Lutheran  di- 
vines have  gone  into  the  former  scheme,  is  more  than 
the  present  writer  has  been  informed  of. 

It  is  singular,  that  Dr.  Haweis  should  so  much  com- 
mend ZuingUus,  as  an  orthodox  divine;  when  nothing 
can  be  more  evident,  than  that  on  points  which  the  his- 
torian considers  as  essential  to  Christian  verity,  the  re- 
former was  in  a  contrary  belief.  Of  this,  there  shall 
only  be  given  the  following  testimony  from  Mosheim — 
*'  The  absolute  decree  of  God  with  respect  to  the  "fu- 
ture and  everlasting  condition  of  the  human  race,  which 
made  no  part  of  the  theology  of  Zuingle,  was  an  es- 
sential tenet  in  the  creed  of  Calvin,  who  inculcated  with 
zeal  the  following  doctrine:  that  God,  in  predestinating 
from  all  eternity  one  part  of  mankind  to  everlasting 
happiness,  and  another  to  endless  misery,  was  led  to 
make  this  distinction  by  no  other  motive,  than  his  own 
good  pleasure  and  free-will."* 

The  writer  of  this,  having  represented  what  Dr. 
Haweis  calls  his  history  in  an  unfavourable  point  of 
view;  and  having  done  so,  for  the  avowed  purpose  of 
giving  a  caution  against  too  easy  credit  to  the  composi- 
tion; there  shall  be  occasion  taken,  in  order  to  guard 

*  Cent.  16.  chap.  2.  sect.  12.  p.  2. 


Doctrines  of  the  Episcopal  Church.  223 

against  a  wrong  construction  of  an  undertaking  appa- 
rently so  ungracious,  to  exhibit  one  instance,  out  of 
many  of  the  said  doctor's  extreme  unfairness  on  the  sub- 
ject of  persecution.  It  is  not  exactly  pertinent  to  the 
subject  of  this  section;  but  may  contribute  to  the  ob- 
ject of  it,  by  still  further  showing,  with  how  much  scru- 
pulousness a  composition  called  impartial  in  the  title 
page,  should  be  read. 

Dr.  Haweis  loses  no  opportunity  of  professing  him- 
self an  enemy  to  persecution  for  religion:  but  with  what 
measure  of  distributive  justice  he  deals  out  his  censures 
against  persecutors,  it  is  here  proposed  to  ascertain  in 
the  instances  of  archbishop  Laud  and  Calvin. 

The  mangling  punishment  of  Alexander  Leighton, 
in  the  reign  of  Charles  the  first,  was  recorded  by  i^aud 
in  his  diary — "  with  apparent  satisfaction,"  says  Dr. 
Haweis.  No  terms  expressive  of  satisfaction  are  given: 
Gray,  in  his  answer  to  Neal,  declares,  that  all  the  words 
in  the  diary,  relative  to  the  subject,  are — "  part  of  his 
sentence  was  executed  upon  him  at  Westminster:" — 
Neal  had  given,  as  from  the  diary,  the  particulars  of  the 
punishment;  which  Gray  denies  to  be  there  recorded: 
but  even  the  former  says  nothing  of  apparent  satisfac- 
tion. Dr.  Haweis  calls  the  punishment  an  act  of  cru- 
elty, injustice  and  malignity;  perpetrated  under  the 
cloak  of  law  and  religion.  Such  is  his  opinion  of  an 
infliction  for  a  book  full  of  seditious  matter;  among 
other  things,  calling  the  queen  a  daughter  of  Heth,  a 
Canaanite  and  an  idolatress.  But  however  lightly  these 
crimes  may  be  estimated,  they  were  prosecuted  as  civil 
offences,  and  in  a  temporal  court;  and  not  under  the 
plea  of  religion.  However  the  present  writer  may  dis- 
approve of  the  said  species  of  punishment  in  any  case; 


224  ComparisoHy  ^c.  with  the 

yet  perhaps  to  some  it  will  seem  merciful,  in  compari- 
son of  that  which  would  probably  have  awaited  the 
oftender,  had  his  trial  been  in  the  King's  Bench:  for 
the   two  lords  chief  justices  declared  their  opinions, 
that  his  crime  was  treason.     But  says  Dr.  Haweis, 
*'  When   sentence  was   pronounced    in  court,    Laud, 
pulhng  off  his  cap,  and  lifting  up  his  eyes  to  heaven, 
gave  thanks  to  God,  who  had  enabled  him  to  behold 
his  vengeance  on  his  enemies."  The  writer  from  whom 
this  matter,  as  it  respects  Leighton,  is  always  taken,  is 
Rushworth,  who  does  not  even  mention  Laud's  name 
on  the  occasion;  which  is  the  more  to  be  noticed,  as 
Rushworth  was  a  zealous  adherent  to  the  parliament, 
and  stands  accused  of  great  unfaithfulness  in  favour  of 
their  cause.    Daniel  Ncal,  who  was  almost  as  remark- 
able for  his  inaccuracies,  as  for  his  prejudices,  takes  the 
story   from  Rushworth;   but  recites,  as  from  Laud's 
diary,  the  particulars  of  the  punishment,  and  the  giving 
of  God  thanks,  with  the  pulling  off  the  cap;  as  Rush- 
worth  does  not  in  either  instance;  which  also  are  not  in 
the  diary,  according  to  the  testimony  of  Gray.     But 
when  the  story  has  been  in  the  hands  of  Dr.  Haweis,  it 
comes  out  embellished  by  the  circumstances  of  Laud's 
lifting  up  his  eyes  to  heaven;  and  the  describing  of  the 
thanks  to  be   for   vengeance   on   his  enemies.-     Neal 
himself  would  have  despaired  of  having  this  believed, 
as  coming  Irom  the  lips  of  a  member  of  the  court,  and 
in  its  presence. 

It  appears  from  Fuller,  that  this  business  of  Alexan- 
der Leighton  was  not  noticed  on  Laud's  trial.  Rapin 
says  nothing  on  the  subject.  Gray  is  cenfident,  that 
Neal  fabricated  the  circumstances  of  pulling  off  the 


Doctrines  of  the  Episcopal  Church.  225 

cap,  and  giving  God  thanks;  not  being  able  to  find 
them  in  any  one  else. 

William  Harris,  in  his  virulent  Life  of  Charles  I, 
says,  he  had  read  the  greatest  part  of  Lcighton's  book, 
and  could  not  for  his  life  see  any  thing  deserving  so 
heavy  a  censure:  meaning,  as  that  passed  on  it  by  Rush- 
worth  the  parliamentarian.  Mr.  Harris  was  too  full  of 
party  zeal,  for  the  expecting  of  an  impartial  opinion 
from  him,  even  if  he  had  read  the  whole  book.  But 
although  he  urges  the  case  of  Leighton  as  an  objection 
to  the  character  of  Laud,  he  does  not  go  to  the  extent 
of  Neal,  in  professing  to  draw  from  Rushworth's  ma- 
terials what  is  not  to  be  found  among  them.  And  yet, 
the  misrepresentation  is  transmitted,  in  alliance  with 
many  others,  from  edition  to  edition. 

There  has  lately  appeared  in  England  a  History 
of  the  Puritans,  by  Benjamin  Brook.  The  present 
writer  has  glanced  at  some  passages,  sufficiently  to 
perceive  the  excessive  unfairness  of  the  author.  In 
the  present  business,  he  goes  even  beyond  Dr. 
Haweis,  in  adorning  Laud's  part  of  it  with  fabrica- 
tions. He  is  described,  not  indeed  as  lifting  up  his 
eyes,  but  as  lifting  up  his  hands;  and  as  calling  on  his 
associates  of  the  star-chamber  to  inflict  the  heaviest 
punishment  in  their  power.  And  for  these  things  he 
cites  the  authority  of  Rush  worth,  who  says  not  one 
word  concerning  the  archbishop  on  the  subject. 

When  the  character  of  the  aforesaid  Leighton  comes 
under  review,  there  is  some  consolation  in  thinking  of 
the  compensation  which  he  made  to  the  church,  in  fur- 
nishing her  with  a  son  so  very  unlike  the  father,  a$ 
archbishop  Leighton;  to  whom  it  will  not  be  too  much 

Vol.  II.  F  f 


S26  Comparison^  ^c.  with  the 

to  apply  what  St.  Paul  says  of  certain  saints  of  old,  that 
— **  the  world  was  not  worthy"  of  them. 

Let  there  now  be  taken  the  same  Dr.  Haweis,  deal- 
ing out  his  justice  to  Calvin,  on  account  of  the  burning 
of  Servetus.  Persecution  ought  to  be  odious  in  every 
shape;  and  the  only  palliative  of  it,  is  the  general  error 
formerly  entertained,  that  the  magistrate  is  to  guard  the 
faith  by  penal  laws,  with  a  view  to  the  civil  welfare  of 
the  community.  But  Servetus  was  not  a  subject  of  the 
republic,  in  which  he  was  tried  and  put  to  death.  To 
bring  him  to  his  fate,  Calvin  sent  to  Vienne  letters  ad- 
dressed to  him  by  Servetus,  in  former  correspondence. 
This  unfortunate  man  escaped  from  that  city,  and  was 
merely  a  traveller,  in  his  passage  through  Geneva,  when 
he  was  seized  by  the  procurement  of  Calvin;  who  would 
have  come  forward  as  his  accuser,  had  not  this,  by  the 
law  of  the  place,  required  a  temporary  confinement  in 
jail.  To  submit  to  confinement,  must  have  been  both 
unpleasant  and  derogatory  to  Calvin;  who  accordingly 
devolved  it,  together  with  the  office  of  accuser,  on  one 
of  his  domestics.  In  all  this,  there  could  be  no  pre- 
tence of  civil  right  and  duty.  If  it  be  pleaded,  that  the 
reformer  was  nevertheless  actuated  by  religious  princi- 
ple, operating  in  a  mistaken  way,  not  a  word  shall  be 
here  said  in  denial. 

It  may  be  hoped,  that  the  irritation  which  had  taken 
place  in  controversy,  and  the  invective  and  contempt 
injuriously  thrown  on  him  by  Servetus,  did  not  contri- 
bute to  the  result.  For  all  this,  Calvin  has  answered  at 
an  higher  than  any  worldly  tribunal:  and  even  if  any 
human  sentence  passed  on  him  should  be  unfavour- 
able; the  writer  of  this  is  aware,  how  awful  would  be 
the  result,  if  God  should  judge  rigorously,  whcrcinso- 


Doctrines  of  the  Episcopal  Church'  227 

ever  there  may  be  applied  the  saying  of  Christ — "  ye 
know  not  what  manner  of  spirit  ye  are  of."  But  what 
says  Dr.  Haweis,  to  a  transaction  so  contrary  to  his 
professed  principles  of  toleration?  *'  The  suiFerings  of" 
(he  mentions  several,  but  particularizes)  "  the  ever 
remembered  Servetus,  put  to  death  by  the-  Genevan 
magistrates  for  his  Socinian  and  infidel  opinions,  have 
brought  an  odium  on  Calvin's  name,  as  having  insti- 
gated them  to  such  acts  of  violence;  at  least  not  having 
exerted  the  authority  which  he  was  known  to  possess, 
to  prevent  the  shedding  of  blood:  and  if  this  were  a 
just  charge,  let  the  reproach  rest  upon  him."*  Such  is 
the  distributive  justice  of  Dr.  Haweis,  between  Calvin 
and  Laud.  On  such  an  occasion,  the  cause  of  tolera- 
tion may  be  considered  as  saying — "  non  tali  auxilio" 
— "the  proffered  aid  may  be  dispensed  with." 

The  present  writer  is  confined  by  his  subject,  to  a 
very  small  part  of  the  production  brought  under  con- 
sideration. But  whoever  wishes  fqr  a  more  extensive 
view  of  its  unfaithfulness,  may  find  it  in  a  review  annexed 
to  bishop  Skinner's  defence  of  episcopacy,  re-published 
in  New- York.  Of  the  many  just  charges  there  brought, 
no  notice  has  been  here  taken;  except,  that  the  review 
faults  in  few  words  the  slight  and  hypothetical  censure 
passed  in  the  business  of  Servetus. 

*  Vol.  iii.  C.  xvi.  p.  494. 


228  Comparison^  ^c.  with  the 


SECTION  III. 

Of  "  The  True  Churchman  astertainedy  by  the  Rev. 
John  Overton^  A.  B.^^ 

This  gentleman,  is  a  clergyman  of  the  church  of 
England;  and  his  work  purports  to  be  an  apology  for 
those  of  the  established  clergy,  to  whom  there  has  been 
appropriated  the  title  of  evangelical  preachers. 

Mr.  Overton  differs  from  Dr.  Haweis,  in  being  a 
zealous  advocate  for  order  in  the  church  of  which  he  is 
a  minister:  faulting  those  who  violate  it,  particularly 
Dr.  Haweis  by  name.  Mr.  Overton  also  differs  both 
from  Mr.  Toplady  and  from  Dr.  Haweis,  in  this  respect; 
that,  in  the  mentioning  of  some  eminent  divines,  both 
of  former  times  and  of  the  present  day,  who  were  noto- 
riously anti-calvinistick  in  their  opinions,  he  delivers 
himself  in  such  terms  as  show,  that  they  were  supposed 
by  him  to  hold  the  substance  of  Christian  verity. 

Further,  it  is  understood,  that  Mr.  Overton  is  respect- 
fully spoken  of,  both  in  his  ecclesiastical  and  in  his  pri- 
vate character.  And  the  work  itself  shews,  that  he  is 
far  from  being  inconsiderable  in  point  of  talents. 

If  Mr.  Overton  sometimes  indulges  himself  in  aspe- 
rity, against  those  of  his  brethren  in  the  ministry,  who 
had  faulted  him  and  others  as  not  true  sons  of  the 
church,  on  account  of  a  plan  of  preaching,  which  they 
thought  called  for  by  fidelity  to  their  sacred  trust;  there 
is  no  knowing,  at  this  distance,  how  far  such  asperity 
may  have  been  provoked,  by  something  similar  on  the 
other  side.  That  a  proportion  of  the  English  clergy  ne- 


Doctrines  of  the  Episcopal  Church.  229 

gleet  the  laying  of  a  due  stress  on  the  constituent 
doctrines  of  the  gospel;  is  a  fact,  attested  by  the  ac- 
knowledgments and  the  consequent  reproofs  of  some 
of  the  most  eminent  of  the  English  bishops.  Under 
such  circumstances,  a  contrary  conduct  in  any  cler- 
gyman is  of  course  commendable.  And  if,  in  repel- 
ling misdirected  censure  on  it,  he  should  in  any  in- 
stance give  too  great  a  scope  to  his  feelings  and  to 
the  expression  of  them,  the  fault  seems  venial;  pro- 
vided, as  in  the  present  instance,  it  fall  far  short  of 
intemperate  passion  and  downright  abuse:  such  as  are 
visible  in  the  productions  of  Mr.  Toplady  and  Dr. 
Haweis.  On  the  other  hand,  if  the  writer  of  this  may 
judge  from  some  facts,  of  which  he  thinks  himself  well 
informed,  relative  to  the  clergy  of  the  parent  church; 
and  further,  from  some  which  have  passed  under  his 
notice  in  the  United  States;  the  claim  of  evangelical 
preaching  is  often  made,  cither  in  the  way  of  denying 
that  any  thing  short  of  Calvinism  is  gospel  doctrine; 
or  else,  as  resolving  all  religion  into  animal  sensibility. 
The  name  in  question,  when  assumed  with  a  view  to 
the  making  of  a  distinction  on  such  grounds,  has  a  ten- 
dency to  slander  many  faithful  ministers,  who  make 
conscience  of  opening  to  their  flocks  the  whole  counsel 
of  God;  but  do  not  consider  the  opinions  here  alluded 
to,  or  any  practices  connected  with  them,  as  compre- 
hended within  the  design.  On  this  account  it  is  here 
supposed,  that  a  clergyman  may  be  truly  evangelical  in 
his  preaching;  and  yet,  not  wish  to  be  characterized  by 
a  name,  so  far  as  it  is  abused  to  an  unworthy  purpose. 
In  this  line,  as  in  that  of  morals,  he  may  be  "as  be- 
cometh  the  gospel  of  Christ;"  however  this  may  have 
a  tendency  to  put  an  unworthy  brother  to  open  shame: 


230  Comparison^  ^c.  with  the 

but  there  is  a  great  difference  between  his  fidehty  in 
either  instance,  and  the  assuming  of  a  name  of  party; 
rendering  him  indirectly,  yet  intentionally,  an  accuser  of 
his  brethren.  That  Mr.  Overton  is  not  free  from  this 
fault,  appears  not  only  from  his  professedly  passing 
from  the  character  of  an  apologist  to  that  of  an  accuser; 
but  from  a  comparison  of  some  of  his  quotations  with 
the  places  to  which  they  relate,  as  will  be  more  fully 
stated,  towards  the  conclusion  of  these  remarks. 

The  general  design  in  regard  to  Mr.  Overton,  is,  not 
to  go  into  the  great  variety  of  matter,  comprehended  in 
his  book;  but  merely  to  consider  it,  as  it  relates  to  the 
alleged  Calvinism  of  the  church  of  England.  There  will 
however  be  a  use,  in  regard  to  this,  in  first  making  some 
general  remarks  concerning  his  view  of  the  Calvinistic 
system:  After  which,  there  shall  be  attention  paid  to 
the  evidences  brought  by  him,  to  sustain  his  position 
of  the  Calvinism  of  the  church. 

It  is  not  a  little  singular,  that  in  a  work  like  that  here 
noticed;  intended  to  affirm  the  Calvinism  of  an  esta- 
blished church  against  gainsayers,  and  held  up  by  a 
numerous  body  of  the  establishment,  as  having  proved 
the  matter,  beyond  the  possibility  of  refutation — for  this 
is  said  to  be  the  reputation  of  the  work,  with  those  who 
claim  an  exclusive  property  in  the  title  of  evangelical 
preachers — there  should  not  be  a  disclosure  of  what  are 
the  ideas  of  the  author,  as  to  the  system  in  question; 
any  further  than  an  intimation,  that  they  differ  from 
those  of  many,  by  whom  the  same  system  is  upheld. 
To  what  end  is  argument;  when  perhaps  nothing  more 
than  explanation  is  wanting,  to  discover  to  the  opposite 
parties  that  they  are  agreed?  And  that  in  some  in- 
stances in  the  present  case,  such  a  discovery  would  be 


Doctrines  of  the  Episcopal  Church,  231 

an  effect  of  a  statement  of  the  meaning  of  terms,  the 
writer  of  this  supposes  very  probable. 

In  a  dispute,  in  which  some  affirm  and  others  deny, 
that  the  doctrine  of  the  church  is  Calvinistick;  they 
should  either  slate  their  precise  ideas  of  Calvinism,  of 
refer  to  some  standard,  which  they  agree  in  consider- 
ing as  unequivocally  Calvinistick.  Perhaps  there  cannot 
be  taken  any  standard  more  proper,  than  the  determi- 
nations of  the  synod  of  Dort;  in  connexion  with  the 
keeping  in  view  of  the  precise  points  of  difference,  on 
which  the  determinations  were  formed.  Accordingly, 
these  shall  be  regarded,  in  the  remarks  to  be  now  made 
on  the  publication  of  Mr.  Overton.  If  Calvin's  cele- 
brated work  called  *'  The  Institutions,"  should  be  pre- 
ferred as  the  standard,  it  will  equally  agree  with  the 
view  to  be  here  taken  of  th«  subject. 

On  the  first  point  at  issue,  the  diTerence  between  the 
Calvinists  and  the  Arminians  consisted  m  there  being 
affirmed,  on  one  side,  that  predestination  was  founded 
on  prescience;  and,  on  the  other  side,  that  the  former 
was  for  the  illustration  of  the  divine  sovereignty,  with- 
out any  regard  to  faith  or  to  works  foreseen.  On  this 
question,  Mr.  Overton  seems  to  express  himsel*  with 
extreme  inconsistency.  Towards  the  end  of  his  book,*' 
the  only  place  in  which  he  precisely  notices  this  discri- 
minating feature  of  the  controversy,  he  declares  in 
favour  of  the  Calvinistick  tenet:  And  yet  he  had  before,! 
in  behalf  of  himself,  and  of  the  divines  whose  cause  he 
pleaded,  disclaimed  the  doctrines  of  "  absolute  de- 
crees and  reprobation;  extravagancies,"  says  he,  "which 
we  utterly  disavow."   The  term  "absolute"  is  always 

»  Page  354  t  Page  96 


232  Comparison,  l^c.  with  the 

used  as  correlative  to  conditional:  And  accordingly,  the 
question  occurs — How  can  a  conditional  decree  be  inde- 
pendent on  prescience?  The  severing  of  election  from  re- 
probation, is  an  expedient  unknown  in  any  confessedly 
Calvinistick  churches.  In  the  canons  of  Dort,  in  the 
Westminster  confession,  and  in  the  Institutions  of  Calvin 
himself,  they  are  but  different  branches  of  the  divine 
sovereignty,  exercised  over  the  human  race;  contem- 
plated, on  the  Supralapsarian  plan,  as  liable  to  fall;  and 
on  the  Sublapsarian  plan,  as  fallen.  Where  is  the  author, 
owned  as  orthodox  in  any  church  of  which  the  Calvin- 
ism is  not  denied,  who  would  not  be  considered  as  con- 
tradicting the  public  creed,  by  a  separation  between 
these  two  subjects?  And  what  right,  then,  has  Mr.  Over- 
ton to  separate  them;  thereby  using  language,  in  a  sense 
which  has  a  tendency  to  mislead? 

On  the  point  of  redemption,  as  on  the  foregoing 
point,  the  controversy  between  the  Calvinists  and  the 
^rminians  is  reduced  within  a  very  narrow  compass. 
Here,  the  subject  is  pronounced,  on  one  side  of  the 
controversy,  partial;  and  on  the  other  side,  universal. 
Mr.  Overton  acknowledges,*  that  the  established  forms 
of  his  church  do  not  use  the  language  found  in  the  in- 
stitutes of  Calvin,  respecting  the  extent  of  Christ's  re- 
demption. And  is  this  all?  Do  not  the  former  use  lan- 
guage, in  direct  contrariety  to  the  latter?  Let  any  one 
fairly  estimate  the  terms,  in  which  the  doctrine  is  ex- 
pressed in  the  thirty-first  article— in  the  consecration 
prayer  of  the  Eucharist — in  one  of  the  answers  of  the 
catechism — and  in  many  other  places  which  have  been 
recited  in  this  work:  and  then  let  him  ask,  how  far  the 

*  Page  94. 


Doctrines  of  the  Episcopal  Church.  233 

construing  of  these  matters  into  silence  on  the  subject, 
is  consistent  with  the  zeal  expressed  on  other  points  in 
"  The  True  Churchman  ascertained,"  for  the  reception 
of  the  institutions  of  the  church  of  England  in  their  li- 
teral and  grammatical  sense. 

On  the  third  point  at  issue  between  the  Calvinists 
and  the  Arminians,  the  parties  were  agreed  at  Dort.  Ne- 
vertheless, much  having  been  since  said  on  the  subject 
of  original  sin;  it  may  be  proper  to  remark  here  con- 
cerning Mr.  Overton,  that  there  is  not  a  sentence  in  his 
work,  concerning  the  imputation  of  the  sin  of  Adam. 
Although,  on  the  other  branch  of  the  doctrine,  human 
nature  is  pronounced  by  him,  in  general  terms  to  be 
wholly  corrupt;  yet  there  seems  room  to  question,  whe- 
ther the  ideas  of  this  divine  go  to  the  extent  of  those  of 
Calvin,  in  affirming  of  man,  as  he  is  by  nature,  that 
there  is  no  crime  which  he  will  not  commit;  unless  re- 
strained from  it  by  some  motive,  that  has  nothing  in  it 
of  morality  of  principle.  If  Mr.  Overton  believe  this, 
he  has  not  said  any  thing  to  the  effect. 

On  the  fourth  part  of  the  general  controversy,  there 
is  no  medium  between  the  opinions  of  irresistible  grace, 
and  of  that  of  its  being  resistible  and  suasive.  What 
is  Mr.  Overton's  opinion,  or  how  he  conceives  his 
church  to  have  spoken  in  regard  to  this,  does  not  ap- 
pear. He  is  equally  silent  on  the  subject  of  final  per- 
severance. No  one  would  find  out  from  his  perform- 
ance, that  the  said  doctrine  is  a  branch  of  Calvinism. 
The  probability  is,  that  the  Calvinistick  dogmas  on 
these  points  were  among  the  matters  concerning  which 
he   says*    "  they"  (meaning  the   English   reformers) 

*  Page  94. 
Vol.  IL  g  g 


234  Comparison,  bV.  with  the 

"  were  aware  of  the  extremes  to  wliich  some  had  pro- 
ceeded on  these  subjects,  and  of  the  liability  of  the 
doctrines  of  grace  to  abuse;  and  wished  therefore  to  ex- 
press themselves  with  moderation  and  caution."  In 
short,  under  every  one  of  the  particulars  here  referred 
to,  Mr.  Overton  has  given  reason  to  believe,  that  cither 
he  rejects  it,  or  does  not  admit  it  in  such  an  extent,  as 
to  entitle  his  theory  to  the  epithet  of  Calvinistick. 

But  perhaps,  the  consistency  of  this  divine  may  be 
thought  to  find  a  retreat,  under  the  shelter  of  modera- 
tion. For  he  speaks*  of  the  "  moderate  Calvinism"  of 
his  church;  andf  he  pronounces  her  **  moderately  Cal- 
vinistick." In  ancient  controversy,  these  would  have 
been  thought  strange  terms;  but  since  they  have  been 
introduced  of  late  years,^  it  may  be  worth  while,  if  pos- 
sible, to  ascertain  their  meaning.  This,  however,  must 
be  a  work  of  conjecture;  as  the  writer  of  this  does  not 
recollect  ever  to  have  met  with  definitions  of  the  terms; 
or  a  line  of  discrimination  drawn  between  Calvinism 
proper,  and  the  same  subject  in  this  its  new  form.  Be- 
ing thus  reduced  to  his  own  conjectures,  he  is  under 
the  necessity  of  stating,  that  he  can  form  an  idea  of  a 
moderate  Calvinist;  but  not  of  moderate  Calvinism. 

A  man  may  be  a  consistent  Calvinist,  as  the  name 
has  been  commonly  understood;  and  yet  not  so  far  a  zea- 
lot of  his  system,  as  not  to  perceive  the  irrelevancy  to  the 
subject  of  many  of  the  texts  of  scripture,  usually  pressed 
into  its  service.  Dr.  Doddridge,  in  this  sense  of  the 
words,  was  a  moderate  Calvinist;  having  had  the  can- 
dour, to  give  to  sundry  passages  interpretations  differ- 
ent from  those  of  Calvinistick  expositors  generally.    If 

■  Page  95.  t  Page  97. 


Doctrines  of  the  Episcopal  Church.  235 

Mr.  Overton  had  been  drawn  more  fully  into  the  sub- 
ject, and  had  been  then  found  a  Calvinibt  in  any  sense, 
it  would  probably  have  been  in  this. 

Or  a  man  may  be  honestly  persuaded  of  the  truth 
of  the  Calvinistick  system;  and  yet  not  be  such  a 
bigot  to  it,  as  to  make  it  the  test  of  christian  character; 
so  as  to  pronounce  of  the  opponents  of  it,  that  they  re- 
ject the  fundamental  doctrines  of  the  christian  system. 
In  this  sense  of  the  words,  Mr.  Overton  has  manifest- 
ed himself  a  moderate  Calvinist;  because  he  speaks  of 
many  Ami- calvinistick  authors,  both  of  former  days 
and  of  the  present,  in  such  terms,  as  are  presumptive  of 
his  supposing  them  to  possess  the  essence  of  divine 
truth.  Among  celebrated  men  of  remote  ages,  he 
mentions  Mr.  Hooker;  whose  opposition  to  what  was 
afterwards  called  Calvinism,  unequivocally  appears  at 
the  very  time,  when,  according  to  the  principles  laid 
down  in  this  work,  the  system  had  recently  become 
general;  or  at  least  was  very  prevalent  in  the  church  of 
England.  Among  divines  of  late  and  present  times, 
there  are  mentioned  with  especial  and  merited  praise, 
archbishop  Seeker,  and  bishops  Porteus,  Horsely, 
Home,  Barrington,  and  Pretty  man. 

But  when  we  proceed  to  enquire  for  moderate  Cal- 
vinism, by  what  marks  shall  it  be  known?  Is  it  by  the 
exclusion  of  one  or  of  more  of  the  points,  and  by  the 
retaining  of  tlie  rest?  To  such  a  disjointed  system,  it 
is  hardly  worth  while  to  give  a  name.  Calvinism — to 
do  it  justice — is  a  connected  body  of  doctrine,  the  se- 
veral parts  of  which  are  mutually  dependent  on  one  ano- 
ther. When  St.  Austin,  on  introducing  what  is  now 
called  Calvinistick  predestination,  held  it  in  connexion 
with  the  possibility  of  a  final  fall  from  grace,  nothing 


236  Comparison^  i^c.  with  the 

can  reconcile  it  with  the  general  opinion  entertained  of 
his  great  talents;  except,  that  the  latter  point,  by  its  al- 
liance with  the  rite  of  baptism,  had  become  incorporat- 
ed with  the  habits  of  thinking  of  all  orders  of  persons 
throughout  the  christian  church.  But  for  such  a  disr 
junction  at  present,  there  would  be  no  excuse.  This 
being  excluded,  what  room  is  there,  on  any  one  point 
of  the  controversy,  for  a  medium  between  extremes — 
unless,  perhaps,  on  the  point  of  original  sin?  Predes- 
tination— taking  the  word  as  used  in  the  controversy — 
must  be  founded  on  prescience,  or  independent  on  it, 
redemption  must  be  universal  or  particular.  Grace 
must  be  resistible  or  irresistible;  and  a  falling  from 
grace,  is  either  possible  or  impossible.  Even  on  the 
subject  of  original  sin,  that  of  Adam  is  imputed,  or  it 
is  not:  although  on  the  other  branch  of  the  question 
man  may  be  "  far  gone  from  original  righteousness," 
(or  even  as  far  as  possible)  as  the  article  expresses  it; 
and  yet  not  entertain  an  inclination  to  every  species  of 
wickedness,  however  kept  back  from  it  by  fear  or 
shame.  Whether  Mr.  Overton  rejected  some  of  the 
points  and  retained  the  rest,  or  took  what  he  thought  a 
middle  course,  the  most  agreeable  to  his  peculiar  con- 
ceptions, it  was  incumbent  on  him  to  define  his  mean- 
ing. As  he  has  not  defined  it,  there  seems  no  re- 
source  of  conjecture;  but  the  supposing  of  it  to  come 
in  under  some  inconsistent  form,  which  would  be  ex- 
posed to  detection  by  its  being  delineated. 

However  groundless  the  distinction  between  moder- 
ate and  immoderate  Calvinism;  the  supposition  of  it  is 
essential  to  the  scheme  of  Mr.  Overton;  because,  with- 
out  it,  there  seems  an  impossibility  of  reconciling  with 
his  reputation  for  understanding,  his  not  hesitating  to 


Doctrines  of  the  Episcopal  Church.  237 

bring  from  early  documents  so  many  quotations,  which 
are  pertinent,  only  on  the  presumption  of  that  distinc- 
tion; and  of  which  the  force  disappears,  on  their  being 
brought  to  the  known  line  of  discrimination  between 
the  Calvinistick  and  the  Arminian  theories. 

To  examine  the  general  properties  of  his  evidence  of 
the  Calvinism  of  the  church  of  England,  was  the  next 
matter  proposed. 

Here,  it  is  of  especial  importance  to  notice  the  ad- 
dress of  Mr.  Overton,  in  fixing  the  attention  of  his  rea- 
ders on  the  reign  of  queen  Elizabeth,*  as  '*  the  very 
period  when  our  articles  assumed  their  present  form 
and  authority."  They  certainly  then  assumed  the  au- 
thority, which  they  carry  in  England  to  the  present  day. 
But  as  to  their  form,  and  their  substance  also — -except 
in  a  few  particulars,  having  no  connexion  with  the  con- 
troversy here  treated  of — they  originated  in  the  reign  of 
Edward  the  sixth.  Accordingly,  that  is  the  period,  to 
which  we  should  look  for  the  consenting  testimonies  of 
individuals,  in  order  to  ascertain  the  meaning  of  the  ar- 
ticles. Let  there  be  supposed  an  act.  of  a  civil  legisla- 
ture, repealed  soon  after  the  passing  of  it,  continuing 
dormant  about  six  years,  and  then  re-enacted.  Doubt- 
less, the  re-enaction  is  the  ground,  on  which  it  is  to 
stand  in  future:  but  if  there  should  occur  a  question  as 
to  the  meaning  of  the  act,  any  light  to  be  thrown  on  it 
would  come  better  from  the  opinions  of  its  contrivers, 
than  from  those  of  its  restorers.  By  reversing  this  or- 
der, Mr.  Overton  gains  much.  For  although  it  is  not 
to  be  conceded  to  him,  that  the  divines  of  the  church  of 
England  were  generally  Calvinistick,  at  the  time  of 

*  Page  57. 


238  Comparison^  'i^c.  with  the 

passing  the  act  of  uniformity  under  Elizabeth;  yet  it  is 
contended,  that  at  this  very  period,  and  on  the  return  of 
the  exiles  from  the  continent,  there  began  the  leaven, 
which  at  last  leavened  the  greater  part  of  the  lump. 

It  will  be  sufficient,  to  take  under  review  the  second 
chapter;  which  is  divided  into  two  sections. 

The  object  of  the  first  section,  is  to  seek  for  the  true 
sense  of  the  articles,  from  the  forms,  as  they  illustrate 
and  explain  one  another;  from  the  title  of  the  articles; 
from  the  preamble;  from  the  circumstances  and  the  ob- 
ject of  the  reformers;  from  their  other  public  and  ap- 
proved writings;  and  from  the  authorities  they  respect- 
ed. That  true  sense,  as  understood  by  Mr.  Overton, 
Is  declared  throughout  his  whole  book  to  be  Calvinism. 
He  indeed  hints,  in  various  places,  that  he  does  not  go 
to  the  extent  of  Calvin's  doctrines.  But  as  he  has  not 
in  any  place,  defined  wherein  his  moderate  Calvinism 
differs  from  Calvinism  proper;  and  as  the  writer  of  this 
has  already  confessed  his  inability  to  form  an  apprehen- 
sion of  the  meaning  of  the  expression;  he  is  obliged  to 
understand  the  term  Calvinism,  according  to  common 
use;  and  to  enquire,  how  far  any  thing,  coming  under 
that  description,  can  be  gathered  from  the  sources  spe- 
cified. 

It  is  extraordinary,  that  Mr.  Overton  should  have 

introduced  the  first  of  these  particulars;  and  yet  have 
thought  himself  excused  from  giving  a  single  instance, 
in  proof  of  his  point.  He  says*  "  The  doctrines  of  the 
articles,"  (by  which  he  understands  Calvinism)  '*  are 
'  woven  with  much  industry  into  her'  (the  church's) 
'  forms  of  public  worship.'  "  There  needs  not  l)e  re- 
peated, what  the  writer  of  this  conceives  the  unequivo- 
*  Page  45. 


Doctrines  of  the  Episcopal  Church.  239 

cal  instances  produced  by  him,  in  the  proper  places,  of 
passages  in  the  liturgy  absolutely  inconsistent  with  Cal- 
vinism. These  passages  have  been  so  jaftcn  urged  to 
the  same  effect;  that  the  entire  disregard  of  them,  is  a 
material  omission  in  a  controversial  treatise  of  the  de- 
scription of  that  of  Mr.  Oveiton. 

The  title  of  the  articles,  expresses  their  being  framed 
for  the  avoiding  of  diversities  of  opinion.  The  notice 
of  this,  is  designed  by  Mr.  Overton  against  certain  di- 
vines, quoted  in  his  first  chapters.  How  far  the  sense 
of  these  divines  has  been  fairly  interpreted,  it  would  be 
foreign  to  the  present  purpose  to  enquire.  The  writer 
of  this  is  acquainted  with  the  productions  of  some  of 
them;  who,  according  to  his  judgment,  have  taken  too 
great  a  latitude  in  this  particular,  and  on  grounds  not 
defensible.  He  further  believes,  that  the  articles  were 
framed  to  avoid,  not  indeed  all  possible  difference  of 
ppinion,  on  questions  which  may  be  raised  on  religious 
subjects;  but  difference  as  to  the  points,  on  which  the 
framers  of  the  articles  thought  it  necessary  to  determine. 
Accordingly,  on  this  abstract  question,  there  is  nothing 
to  be  here  opposed  to  Mr.  Overton. 

Concerning  the  declaration;  the  instrument  itself 
shows,  that  they  by  whose  influence  it  was  procured, 
considered  the  Calvinistical  divines  as  going  beyond 
the  plain,  literal,  and  grammatical  sense,  and  as  super- 
adding to  what  the  articles  had  established;  while  them- 
selves kept  to  the  genuine  doctrine  of  them.  They 
professed  adherence,  not  only  to  the  letter,  but  to  the 
spirit  of  the  articles:  Whereas  Mr.  Overton  represents 
bishop  Burnet  as  stating,  that  they  availed  themselves 
of  the  strict  and  grammatical  sense,  to  clear  themselves 
of  the  charge  of  prevarication.     The  writer  of  this  has 


240  Comparison^  'iSc.  with  the 

in  vain  looked  for  any  such  sentiment,  as  applied  by 
Bishop  Burnet  in  his  exposition,  to  the  Calvinistick 
controversy;  although,  in  the  ninth  page  of  the  intro- 
duction, it  is  applied  to  the  diversity  of  sentiment,  con- 
cerning the  clause  in  the  apostle's  creed  of  Christ's  de- 
scent into  hell;  which  the  bishop  states  to  admit  of  three 
senses,  on  grounds  not  at  all  applicable  to  the  other 
controversy.  And  then  he  adds,  in  the  very  words 
quoted  by  Mr.  Overton — *'  In  which  soever  a  man 
conceives  the  article,  he  may  subscribe  it,  and  he  does 
no  way  prevaricate  in  so  doing."  If  the  preface  be  the 
place  intended  by  Mr.  Overton;  which  would  seem 
to  be  the  case,  since  what  is  quoted  as  applying  to  the 
present  subject  is  actually  there,  although  applied  to 
another;  he  was  exceedingly  incorrect  in  adding,  as  the 
words  of  the  bishop, — "  To  support  this,  that  declara- 
tion was  set  forth:"  for  the  words  are  not  there  found. 
But  there  is  no  need  of  the  evidence  of  bishop 
Burnet,  on  this  subject.  The  declaration  itself, 
in  connexion  with  the  occasion  of  it,  shows,  that  the 
framers  considered  themselves  as  holding  to  the  extent 
of  the  articles;  and  their  opponents  as  superadding  from 
their  own  system,  what  they  could  not  obtain  from  pub- 
lic authority;  but  which  they  thought  wanting,  agree- 
ably to  acknowledgments  made  in  the  preceding  reign, 
at  Hampton  Court.  And  that  the  declaration  was  un- 
derstood as  here  stated,  is  evident  from  the  loud  com- 
plaints of  the  Calvinistick  clergy,  concerning  the  res- 
traints laid  on  them  by  the  instrument.  What  occasion 
was  there  for  such  complaints,  if  it  were  a  mere  cover 
of  the  apparent  prevarication  of  the  other  party?  Un- 
der such  circumstances,  the  Calvinists  might  have  cen- 
sured the  lenitv  extended  to  others;  but  could  not  have 


Doctrines  of  the  Episcopal  Church.  241 

pretended,  that  it  was  a  restraint  on  themselves.  In 
treating  on  this  subject,  Mr.  Overton  is  even  driven  to 
the  extremity,  of  representing  archbishop  Laud  as  a 
Calvinist:  for  nothing  short  of  this  is  essential  to  his  ar- 
gument a  fortiori*  that  of  the  two  parties  into  which  the 
church  was  divided,  the  most  moderate  professed  to 
reach  the  standard;  while  the  other,  which  consisted  of 
a  great  majority,  was  supposed  to  exceed  it. 

Under  the  fourth  particular,  Mr.  Overton  instances  the 
articles;  evidently  not  with  accuracy,  because  his  profes- 
sed object,  in  the  present  section,  is  to  ascertain  the  sense 
of  them.  Nevertheless,  on  finding  them  introduced, 
it  is  natural  in  a  reader,  to  have  his  attention  awake  to 
some  evidence  of  their  Calvinism.  Not  a  word,  to  that 
effect,  is  said:  nor  is  any  article,  or  a  part  of  any  one 
made  a  subject;  not  to  say  in  this  place,  which  called 
for  it  especially,  but  in  any  page  of  the  volume. 

But  dean  Nowell's  celebrated  catechism  is  thought  to 
prove  the  Calvinism  of  the  articles,  cotemporaneously 
established.  Here,  the  reader  is  again  carried  forward 
to  the  reign  of  Elizabeth;  of  which  it  has  been  already 
remarked,  that  any  documents  from  it  are  not  strictly 
relevant.  It  is  true,  that  this  catechism  is  understood 
to  be  the  same  in  substance  with  a  former  one  by  bish, 
op  Poinet,  under  Edward;  and  undoubtedly  patronised 
by  archbishop  Cranmer.  As  to  the  additions  made  to 
it  by  dean  Nowell;  if,  under  his  name,  it  have  any  ten- 
dency to  the  doctrine  of  Calvin;  it  would  not  follow, 
that  the  same  property  attached,  under  the  earlier  form 
in  which  it  was  issued  by  bishop  Poinet.    This  is  said, 

*  Page  48. 

Vol.  it.  h  h 


242  Comparison ^  is'c.  with  the 

more  with  a  view  to  distinctness  of  argument,  than  from 
any  idea,  that  Calvinism  was  so  prevalent  in  the  begin- 
ning of  the  reign  of  that  queen,  as  it  became  towards 
the  conclusion  of  it.     Of  the  catechism,  more  will  be 
said  in  what  is  to  follow.     At  present  it  will  not  be  fo- 
reign to  the  purpose,  to  remark  the  circumstance,  that 
Mr.  Toplady  and  others  produce  from  it  in  favour  of 
their  system,  such  passages  only,  as  do  not  go  to  the 
points,  on  which  the  Calvinists  and  the  Arminians  di- 
vide.    And  this  sentiment  receives  confirmation  from 
now  finding  a  Calvinistick  divine,  appealing  confident- 
ly to  the  same  instrument;  without  thinking  himself 
obliged  to  produce  extracts,  which  go  to  the  extent  of 
justifying  the  application  of  it  to  his  theory. 

But  the  supposed  testimony  of  the  catechism  is  sus* 
tained  by  the  public  confessions  and  declarations  of  the 
English  martyrs  and  confessors,  under  Mary.  In 
which  of  them?  Mr.  Toplady,  indeed,  might  have  been 
considered  as  having  rendered  the  labour  of  quoting 
them  unnecessary,  if  his  quotations  had  proved  the 
point.  But  the  contrary,  it  is  hoped,  has  been  shown 
in  this  appendix.  Mr.  Overton,  however,  refers  to 
writers,  whose  Calvinism  it  is  as  lawful  to  deny,  as  to 
affirm  without  proof. 

It  was  especially  incumbent  on  him,  to  be  attentive 
to  any  productions  of  this  sort,  after  declaring  them  to 
deserve  the  more  attention — "  because  it  is  common  to 
insinuate,  that  the  interpretation  of  the  articles  now 
termed  methodistic  or  Calvinistick,  was  only  introduced 
by  the  return  of  the  exiles,  on  the  accession  of  Elizabeth, 
and  was  not  in  the  primary  intention  of  our  church."* 

♦  Page  59. 


Doctrines  of  the  Episcopal  Church,  243 

This  is,  indeed,  more  than  insinuated;  it  is  positively 
affirmed,  and  supposed  to  have  been  proved;  and  there 
is  no  evidence  in  Mr.  Overton's  book,  not  to  say  that 
proves  the  contrary,  but  that  is  at  all  relevant  to  the 
point. 

The  defect  is  not  supplied  by  the  appeal  of  this  di- 
vine to  certain  public  instruments,  drawn  up  in  the 
reign  of  Elizabeth;  not  only  because  they  do  not  relate 
to  the  period  in  question,  but  because  there  are  not 
given  any  specimens  of  their  contents,  and  because,  as 
is  here  conceived,  the  giving  of  them  would  defeat  the 
design  for  which  it  would  be  done.  It  is  as  little  to  the 
purpose,  merely  to  name  and  to  affirm  the  sense  of  co- 
temporary  authors,  especially  bishop  Jewell;  who  may 
be  pronounced,  but  will  never  be  proved  to  have  been  a 
Calvinist. 

Mr.  Overton*  mentions  the  case  of  Baroe,  as  an  evi- 
dence of  there  having  been,  previously,  an  uninterrupt- 
ed profession  of  Calvinism,  in  the  universi^^  of  Cam- 
bridge. The  direct  contrary  seems  the  proper  infer- 
ence from  that  case:  and  it  may  be  presumed,  that  Ba- 
roe would  not  have  been  permitted  to  persevere  so  ma- 
ny years  in  teaching  a  theory,  known  to  be  in  opposi- 
tion  to  the  established  religion  of  the  kingdom.  Here 
is  also  another  instance  of  the  inaccuracy  of  Mr.  Over- 
ton. He  represents  Baroe  as  expelled.  It  was  not  so. 
He  was  left  out,  on  the  return  of  a  periodical  election: 
or  rather,  apprehending  such  an  event,  he  declined  the 
being  a  candidate. 

It-is  probable,  that  Mr.  Overton  had  not  inquired, 
very  particularly,  into  the  events  of  the  time  between 

♦  Page  83. 


244  Comparison,  ^c.  with  the 

the  accession  of  Elizabeth,  and  Baroe's  loss  of  a  re- 
election to  his  professorship  by  a  contrariety  to  Cal- 
vinism. Nothing  else  can  account  for  our  finding,  in  the 
book  under  review,  the  number  of  those  who  did  not  ad- 
here to  it  reduced  to  four  or  five,  during  half  a  century,  in 
the  two  universities  and  the  whole  aggregate  of  divines 
in  the  nation.  Unequivocal  facts  to  the  contrary,  have 
been  exhibited  in  this  work.  And  as  to  the  four  or  five 
specified^  instead  of  their  being  obliged  to  hide  their 
heads,  as  is  represented,  they  lived  and  died  in  the 
highest  reputation:  Which  is  especially  true  of  the 
same  Baroe;  whose  case  is  stated,  with  circumstances 
so  foreign  to  those  which  authentic  history  records. 
Mr.  Overton  would  hardly  affirm,  that  the  celebrated 
Hooker  was  obliged  to  hide  his  head.  It  is  well  known 
how  highly  he  was  honoured,  by  the  rulers  both  in  the 
church  and  in  the  state;  and  it  may  be  presumed,  that 
nothing  prevented  his  rising  to  the  highest  dignities  of 
the  former,  but  his  early  death.  And  yet,  what  evident 
proofs  do  we  find  of  his  dislike  of  Calvinism,  in  the 
narrative  of  his  controversy  with  Travers! 

The  last  source  stated,  is  the  authorities  had  recourse 
to  by  the  reformers.  There  is  no  cause  of  wonder  under 
this  head,  that  Mr.  Overton  should  perceive  the  neces- 
sity of  ridding  himself  of  the  important  fact,  of  the  or- 
dering of  the  paraphrase  of  Erasmus  to  be  kept  in  every 
church.  Here,  he  quotes  a  passage  from  the  translator's 
preface  to  the  Acts  of  the  Apostles;  to  prove,  that  the 
sentiments  of  Erasmus  were  not  altogether  in  harmony 
with  the  opinions  of  the  reformers.  And  further,  he 
compares  what  was  done  in  favour  of  the  work  of 
Erasmus,  to  a  similar  order  in  favour  of  Fox's  Mar- 


Doctrines  of  the  Episcopal  Church.  245 

tyrology;  although,  in  one  place,  it  throws  out  a  cen- 
sure on  the  hying  of  so  much  stress  on  the  wearing  of 
the  episcopal  habit,  in  the  case  of  bishop  Hooper.  But 
there  is  no  ground  of  comparison  in  the  two  cases.  Fox's 
very  slight  censure  was  not  on  the  wearing  of  the  habit, 
but  on  the  compelling  the  wearing  of  it,  in  that  particular 
case.  It  related  to  a  scruple  that  had  been  put  to  silence 
in  Edward's  time,  and  had  not  yet  re-appeared  under 
Elizabeth;  the  revival  of  it  being  since  1564.  This 
single  scruple,  was  relative  merely  to  a  matter  of  eccle- 
siastical order,  and  that  of  no  great  consequence: 
Whereas  the  supposed  errors  of  Erasmus,  on  the  con- 
troverted points,  applied  to  doctrines  of  very  great  mo- 
ment; and  such  as,  in  the  opinions  of  Calvinists,  affected 
the  very  essence  of  Christianity.  Besides  these  things. 
Fox's  work  was  placed  only  in  the  cathedral  churches, 
and  in  the  common  halls  of  the  dis:nitaries  of  the  church; 
where,  no  doubt,  they  served  as  valuable  preservatives 
against  a  relapse  to  the  errors  of  tlvs  church  of  Rome. 
For  although  Strype  says,  that  they  were  lodged  in  all 
the  parish  churches;  yet,  notwithstanding  the  general 
accuracy  of  this  writer,  he  ma}^  be  supposed  to  have 
been  mistaken  in  this  particular;  it  being  otherwise 
stated  by  historians  generally.  Only  Collier  and  the 
Biographia  Britannica  shall  be  here  named. 

But  the  most  material  error  in  this  part  of  Mr.  Over- 
ton's work,  is  in  what  he  says  concerning  the  preface  of 
the  translator  of  Erasmus.  Any  one  would  suppose, 
that  he  had  apologized  for  a  bias  to  popery,  in  his  au- 
thor. Nothing  is  further  from  the  truth.  In  that  preface, 
all  existing  hostility  to  the  work  is  ascribed  to  hatred  of 
God's  word,  and  the  grace  of  the  gospel,  which  Eras- 


246  Comparison^  ^c.  with  the 

mus  had  laboured  to  bring  to  light.  And  it  is  after- 
wards, in  reference  to  smaller  matters,  that  there  is  the 
acknowledgment  made,  not  of  actual,  but  of  possible 
mistake.  If  there  should  be  a  doubt  that  the  sense  is 
here  correctly  stated;  it  may  be  established,  by  reciting 
the  following  passage  from  the  preface  to  the  gospels. 
After  many  commendations  of  his  author,  the  transla- 
tor adds — "  In  justification  of  faith,  in  honouring  God 
onely,  in  repentance  and  puritie  of  a  Christian  mannes 
lyfe,  in  detestyng  of  ymagery  and  the  corrupt  honour- 
yng  of  saintcs,  in  openyng  and  defaceyng  the  tyrannic, 
the  blasphcmie,  the  hipocrisie,  the  ambition,  the  usur- 
pacion  of  the  see  of  Rome,  in  noting  of  abuses  of  all 
the  abominable  sects  of  counterfeit  religions  and  ydle 
cloysters,  in  bey  raying  the  jugleying  sleyghtes  and 
fyne  practice  of  popery,  in  choyce  of  meates,  in  estem- 
yng  the  difference  of  dayes,  in  manefestyng  of  vain  cere- 
monies, under  the  colour  and  pretence  of  holyness 
crepte  into  Christes  church,  in  reprehending  pilgri- 
mages, with  all  circumstances  of  idolatry  and  supersti- 
cion,  in  descrybing  of  a  prince's  office,  in  teaching 
obedience  of  the  people  towards  their  rewlers  and  go- 
vernours,  in  declarying  of  a  pastores  duetie,  in  shewey* 
ing  the  part  of  an  evangelical  preacher,  and  what  or 
howe  hys  doctrine  ought  to  be  out  of  the  scriptures,  iii 
clasing  the  anti-christian  decrees  of  popery,  under  the 
name  of  tradicions  and  constitucions  of  our  mother 
churche,  in  deciding  the  right  difference  between  the 
spiritc  and  the  lettre,  and  finally,  in  all  other  pointes  or 
articles  of  our  religion,  havying  now  of  leate  yeares 
been  in  controversie,  Erasmus,  lyke  as  he  is  no  where 
vehemente,  so  is  he  every  where  both  syncere  and 
full." 


Doctrines  of  the  Episcopal  Church.  247 

It  is  impossible  that  a  translator,  who  also  became 
a  violent  Nonconformist,  should  write  thus  concern- 
ing his  author;  and  yet  conceive  himself  called  on  to 
apologize  for  any  leaning  in  him,  to  the  errors  of  the 
Roman  cathohc  church.  But  to  do  away  all  pretence 
of  this  sort,  it  is  best  to  examine  the  paraphrase  itself, 
or  the  passages  of  it  which  relate  to  texts  usually  ap> 
plied  by  the  Roman  catholics  to  their  purposes;  when 
it  will  be  perceived,  that  the  senses  of  the  latter  are 
quite  foreign  to  those  given  to  the  world  by  Erasmus. 
He  may  have  abhorred  the  reformers,  as  Mr.  Overton 
quotes  from  Dr.  Jortin.  And  this  may  have  arisen  from 
dissatisfaction  with  some  of  their  proceedings;  or  from 
his  not  having  the  spirit  of  a  martyr,  as  himself  is  said 
to  have  confessed.  Be  this  as  it  may;  he  was  a  doctrinal 
protestant,  before  Luther  began  the  reformation. 

The  authorities  positively  referred  to  by  Mr.  Over- 
ton, are  in  the  first  place  Luther;  who,  at  least  in  the 
latter  part  of  his  life,  should  be  put  in  the  other  scale. 
Then,  he  refers  to  the  whole  body  of  the  confessions  of 
all  the  reformed  churches.  Does  he  include  the  Luthe- 
ran in  the  number,  in  which  the  doctrine  of  predestina- 
tion is  not  even  named?  Does  he  even  include  the  Bel- 
gic  confession,  framed  long  before  the  synod  of  Dort,. 
and  still  of  authority  in  the  Helvetic  churches;  in  which^ 
although  the  doctrine  is  named,  nothing  is  decided  on 
the  question  of  prescience,  as  the  foundation  of  the  act? 
It  is  well  known,  that  the  Calvinistick  churches  on  the 
continent  received  the  complexion  of  their  present  sys- 
tem, at  the  time  of  the  decision  of-  the  controversy 
concerning  the  five  points.  And  their  original  omit- 
ting  of  a  determination  that  predestination  was  indepen- 


248  Comparison,  iD'c.  with  the 

dent  on  prescience,  could  not  have  been  from  accident; 
because  the  distinction  had  long  been  current;  and  the 
point  is  to  be  found  decided  on  in  Calvin's  Institutes. 
The  fact  here  stated,  is  in  favour  of  a  position  sustained 
in  this  work — that  the  rigour  ot  the  Calvinistick  system 
began  to  gain  its  ascendency,  long  after  the  beginning  of 
the  reformation,  and  after  Calvin  had  distinguished  him- 
self in  controversy  on  another  subject,  but  not  on  this. 

The  next  authorities  named,  are  the  primitive  church, 
and  the  works  of  St.  Austin.  The  general  ground  of 
primitive  antiquity  Mr.  Overton  names,  but  does  not 
enter  on.  Concerning  St.  Austin  he  adds — "  No  human 
authority  had  certainly  so  great  weight  with  them"  (the 
English  reformers)  *'  or  was  so  frequently  resorted  to  bj 
them."*  No  proof  is  or  can  be  given,  of  this  assumed 
fact;  showing,  that  the  reformers  paid  more  regard  to 
him,  than  to  some  others  of  the  fathers.  For  as  to  the 
opinion  given  of  bishop  Carleton  and  Dr.  Ward;  it  was 
too  long  after  the  period  in  question,  to  amount  to  tes- 
timony; especially  as  they  were  not  impartial  on  the 
subject.  The  compilers  have,  indeed,  introduced  the 
name  of  Austin  into  the  articles:  so  have  they  the 
names  of  others;  as  was  shown  in  the  part  of  the  work, 
to  which  this  is  an  appendix. 

Mr.  Overton  concludes  the  section  with  remarking, 
how  much  of  testimony  on  the  subject,  had  been  sup- 
pressed by  the  gentlemen  against  whom  he  writes;  on 
which,  the  remark  shall  be  here  made, — that  much  tes- 
timony has  been  suppressed  on  the  other  side;  especi- 
ally the  intercourse  of  the  compilers  of  the  English 

*  Page  66. 


Doctrines  of  the  Episcopal  Church.  24-9 

service  with  the  Lutherans;  and  the  strong  evidence,  on 
the  face  of  the  institutions  of  the  former,  of  there  being 
an  intended  resemblance  of  the  latter.  No  one  would 
ever  gather  from  the  work  here  under  review,  that  afiy 
stress  had  been  ever  laid  on  this  collateral  evidence, 
against  the  opinions  there  sustained. 

The  second  section  of  Mr.  Overton^  entitled  "  The 
true  interpretation  of  the  articles  sought  from  the 
known  private  sentiments  of  our  reformers,"  is  little 
more  than  a  repetition  of  his  authorities  in  the  first  sec- 
tion, with  a  mixture  of  some  other  matters;  which 
shall  be  here  noticed,  without  a  repetition  of  the  an- 
swers already  given  to  the  other. 

First,  he  argues  from  the  universal  testimony  of  men 
of  all  sentiments,  and  of  the  utmost  respectability. 
But  this  universality,  when  displayed,  amounts  to  the 
opinions — not  the  testimonies — of  bishop  Burnet,  Da- 
vid Hume,  the  New  Annual  Register,  the  critical  re- 
viewers, Dr.  Maclaine,  Mr.  Strype,  Mr.  Wilson  and  Dr. 
Smollett:  although  it  is  added — and  numberless  others. 
Of  bishop  Burnet  and  David  Hume,  there  has  been 
enough  said,  in  this  Appendix.  Can  any  stress  be  laid 
on  the  opinions  of  Dr.  Mosheim  and  his  translator,  as 
to  this  particular  point;  when  the  former  states,  and  the 
latter  lets  pass  without  contradiction,  the  palpable  mis- 
take, that,  in  the  reign  of  Edward,  the  church  of  Eng- 
land acknowledged  the  church  of  Geneva  for  a  sis- 
ter church?  The  said  divines,  however,  are  more 
excusable  than  Mr.  Toplady  and  Mr.  Overton;  in 
adopting  this  assertion  of  a  foreign  author,  without 
concerning  themselves  to  inquire  for  any  document  of 
it,  in  the  church  of  which  they  profess  to  be  the  de- 

VoL.  n.  I  i 


250  Comparison,  ^c.  with  the 

fenders.     The  writer  of  this,  knows  nothing  of  the  re- 
ligious complexion  of  the  New  Annual  Register:  but 
of  the  Critical  Review  he  has  always  supposed,  that  the 
authors  of  it  are  far  from  having  a  favourable  leaning  to 
the  established  religion  of  their  country.     Smollett's 
looseness  to  religion  is  too  notorious,  not  to  bring  him 
under  the  same  censure.     Of  the  Mr.  Wilson  alluded 
to,  nothing  is  here  known.     There  is  a  disposition  to 
respect  the  opinion  of  Mr.  Strype;  but,  it  is  not  per- 
ceived  to  be  as  represented.  In  one  particular  especially, 
Mr.  Overton  has  misapprehended  him:  that  is,  as  rela- 
tive to  the  opinions  professed  in  the  early  part  of  the 
reign  of  queen  Elizabeth.     It  is  not  a  little  surprising, 
that  such  writers  as  Mr.  Toplady  and  Mr.  Overton 
should  crowd  the  names  of  infidel  writers  into  their  list 
of  the  supporters  of  their  representations  of  the  church 
of  England;  when  nothing  can  be  more  notorious,  than 
that  persons  of  such  a  cast  are  apt  to  take  any  line  of 
argument,  which  shall  throw  odium  or  ridicule  on  the 
public  ecclesiastical  system  of  any  description  of  per. 
sons,  with  whom  they  most  converse. 

On  an  hasty  perusal  of  this  part  of  Mr.  Overton's 
work,  the  reader  might  suppose,  that  he  has  not  had 
full  justice  done  to  him:  for  there  are  lists  of  names, 
not  at  present  noticed.  But  of  every  unnoticed  charac- 
ter, it  will  appear  on  attention,  either  that  it  is  in  proof 
of  a  similarity  between  Calvin  and  the  doctrine  of  Aus- 
tin, which  is  not  denied;  or  that  the  resulting  evidence 
attaches  to  a  period  of  time,  later  than  that  in  question. 

But,  had  all  the  persons  introduced  been  unexception- 
able; what  is  the  amount  of  their  statements?  It  is  not 
the  bringing  of  testimony,  as  the  head  under  which  they 
are  introduced  would  lead  the  reader  to  expect;  but 


Doctrines  of  the  Episcopal  Church,  251 

mere  private  opinion,  without  proof,  as  to  what  were 
the  private  sentiments  of  the  reformers. 

But  now  comes  the  second  head;  which  professes  to 
give  from  the  writings  of  the  reformers  themselves. 
And  here,  Mr.  Overton  confines  himself  to  Nowell's 
Catechism,  lord  Bacon's  Confession,  and  what  passed 
concerning  the  Petition  of  Thomas  Talbot  and  his  bre- 
thren: not  one  of  which  has  any  direct  bearing  on  the 
sentiments  of  the  reformers;  who  had  departed  this  life, 
before  any  of  those  documents  were  in  existence. 

Dean  Nowell's  Catechism,  being  commonly  under- 
stood to  be  that  composed  in  the  preceding  reign  by 
bishop  Poinet,  with  additions;  it  is  evident,  that  the 
prevalent  theology  of  the  one  period,  considering  the 
intervening  events,  ought  not  to  be  measured  by  that 
of  the  other. 

Further,  the  circumstances  under  which  the  dean's 
work  came  before  the  world,  refer  it  rather  as  a  test  to 
the  doctrine  of  1570,  the  twelfth  year  of  Elizabeth, 
than  to  that  of  1562,  her  fourth  year.  At  the  last  men- 
tioned period,  it  was  sent  by  the  lower  house  of  convo- 
cation to  the  upper  house.  From  this  time,  to  the 
editing  of  it  in  1570,  by  the  then  archbishops  of  Can- 
terbury and  York,  it  appears  from  the  history  of  it  to 
have  gone  under  sundry  reviews;  so  that  it  is  impossi- 
ble to  ascertain  precisely,  how  far,  in  its  present  form, 
it  agrees  with  the  copy  sent  by  the  lower  house. 

Throughout  the  instrument,  there  are  but  few  pas- 
sages, to  which  there  can  be  thought  appendant  a 
question  of  their  Calvinistick  tendency.  In  a  late  life 
of  the  dean  by  the  reverend  Ralph  Churton,  he  consi- 
ders that  charge  as  fastened  on  particular  passages  of 


252  Comparison,  ^c.  with  the 

the  instrument,  by  their  being  drawn  from  their  con- 
nexion. He  notices,  that  there  is  avoided  the  point  of 
the  independency  of  election  on  prescience  of  faith  and 
obedience.  On  the  other  hand  it  is  remarked,  that  the 
dean  has  expressly  taught  the  doctrine  of  universal  re- 
demption. And  it  is  said,  that  in  the  index  to  the  larger 
catechism — for  there  is  a  smaller  one  by  the  same  dean 
— prescientia  is  given  as  an  equivalent  and  purer  term 
than  predestinatio.  The  same  biographer  inclines  to 
the  opinion,  that  the  instrument  sanctioned  by  the  lower 
house  of  convocation,  was  the  smaller  catechism;  be- 
cause iq  that  before  the  house,  it  is  mentioned  under 
an  English  title;  which  suited  the  latter  work,  whereas 
the  original  of  the  larger  one  was  in  Latin. 

These  suggestions,  are  occasioned  by  the  great  stress 
laid  on  the  instrument,  to  prove  the  Calvinism  of  the 
church  of  England,  in  the  fourth  year  of  the  reign  of 
Elizabeth:  which  has  been  thought  to  derive  confirma- 
tion, in  a  publication  of  the  Latin  copy  of  the  work, 
with  remarks,  by  the  late  much  revered  Dr.  Cleaver, 
bishop  of  St.  Asaph.  The  sanction  of  the  convocation, 
has  been  represented  as  exhibited  by  him  in  a  stronger 
point  of  view,  than  his  words  warrant.  Translated, 
they  are  as  follow — "  Moreover,  in  explaining  the 
thirty-nine  articles  of  religion,  no  small  light  is  to  be 
furnished  by  this  catechism;  since  from  hence  it  may 
appear,  that  the  English  convocation  were  unwilling  to 
sanction  by  law  the  Calvinistick  interpretations  of  the 
scriptures,  whatever  at  that  time,  not  a  few,  and  they 
men  of  great  name,  thought  concerning  them."  So 
far  as  the  opinion  of  Nowell  himself  is  concerned,  bi- 
shop Cleaver  considered  it  as  Calvinistick;  although. 


Doctrines  of  the  Episcopal  Church.  2i53 

himself,  not  in  that  theory:  but  in  the  preceding  pas- 
sage, Calvinism  is  affirmed,  not  of  the  convocation,  but 
of  not  a  few,  and  those  of  great  name. 

The  confession  of  lord  Bacon,  as  given  by  Mr. 
Overton,  has  not  a  sentence  applying  to  any  one  point, 
on  which  the  Calvinists  and  the  Arminians  differ. 

The  petition  of  Thomas  Talbot  and  his  brethren, 
taken  with  the  issue  of  the  business,  is  a  defcisive  proof, 
that  sentiments  substantially  the  same  with  those  since 
called  Arminian,  were  not  thought  heterodox  by  the 
men  in  authority  in  the  church,  in  the  beginning  of  the 
reign  of  Elizabeth;  however  they  might  interfere  with 
Calvinism,  then  recently  imported.  The  only  point 
of  view,  in  which  the  case  of  the  people  in  question 
can  be  supposed  favourable  to  the  cause  of  Mr.  Over- 
ton, is  their  complaining  of  their  being  called  free- 
willers,  as  well  as  Pelagians,  Anabaptists  and  Papists. 
This  term  "  free-will,"  has  so  changed  its  meaning  in 
the  writings  of  Calvinists;  that  they  ought  to  cease  to 
reason  from  it,  for  the  establishment  of  what  they  affirm 
to  be  the  tenets  of  any  description  of  people.  It  has 
been  shown,  that  although  Calvin  had  reprobated  the 
term,  Turretine  considered  the  charge  of  rejecting  it  as 
a  calumny.  In  the  beginning  of  the  reformation,  it 
was  considered  as  opposed  to  the  grace  of  God:  and 
the  article  of  the  church  of  England  cannot  be  consi- 
dered as  denying  free-will;  any  further  than  as  her  do- 
ing so  may  be  an  inference,  from  her  affirming  of  the 
necessity  of  divine  grace,  in  opposition  to  Pelagianism; 
and  to  the  refinements  of  congruity  and  condignity. 
Her  caution  in  the  article  is  the  more  remarkable;  as 
she  could  not  have  been  a  stranger  to  the  dispute  which 


254  Comparison^  ^c.  with  the 

had  previously  subsisted  on  the  subject,  between  Lu- 
ther and  Erasmus:  while  yet,  she  has  expressed  her- 
self in  terms,  which  would  probably  not  have  been  ob- 
jected to,  by  either  of  the  litigants.  It  must  have  been 
in  the  sense  defined,  that  Mr.  Talbot  and  his  brethren 
spurned  the  name  of  free-willers;  which,  among  the  pro- 
testants,  had  been  hitherto  owned  by  Anabaptists  and 
Pelagians  only.  It  is  probable,  that  after  the  reign  of 
Charles  the  second,  there  was  no  decent  society  of  pro- 
fessing Christians,  who  would  not  have  abhorred  the 
being  called  fifth  monarchy  men:  and  yet  the  term 
might  have  been  innocently  taken  from  that  place  in 
Daniel,  in  which,  after  prophesying  of  the  four  great 
temporal  monarchies,  he  describes  another  kingdom — 
doubtless  meaning  the  spiritual  one  of  the  Messiah — 
which  should  stand  for  ever.  But  the  mischievous  en- 
thusiasts, who  had  appropriated  to  themselves  the  name, 
had  rendered  it  opprobrious:  and  on  the  same  princi- 
ple, the  Pelagian  Anabaptists,  who,  in  Edward's  reign, 
under  the  name  of  free-willers,  had  been  routed  by  his 
council,  must  have  so  stained  it  with  ignominy,  as  to 
have  made  it  unacceptable  to  men  under  Elizabeth,  far 
distant  from  them  in  faith.  Certain  it  is,  that  these  men 
explicitly  renounced  some  favourite  positions  of  Calvin 
and  Calvinists;  and  yet  do  not  appear  to  have  been 
faulted  on  that  account,  by  those  to  whom  the  queen 
had  committed  the  concerns  of  church  and  state.  It 
should  further  be  remembered,  that  the  same  ideas  on 
the  present  subject  must  have  been  common  to  the  Cal- 
vinists and  the  Arminians,  at  the  synod  of  Dort;  since, 
under  the  article  of  free-will,  they  agreed  in  man's  na- 
tural impotency,  and  had  no  debate  concerning  the 


Doctrines  of  the  Episcopal  Church.  255 

term  in  question.  It  is  evident,  that  the  sentiments  of 
Thomas  Talbot  and  his  brethren  had  not  been  recently 
taken  up;  but  must  have  been  entertained,  under  suf- 
fering, during  the  Marian  persecution;  and,  it  may  be 
presumed,  had  been  professed  by  them  before  it,  without 
offence.  It  was  on  the  return  of  some  of  their  brother  pro- 
testants  from  the  continent,  that  their  principles  began  to 
give  offence.  But  surely,  if  the  bishops,  in  the  beginning 
of  the  reign  of  Elizabeth,  had  been  Calvinists,thcy  would 
have  faulted  those  people,  because  of  their  rejection  of 
the  doctrine  of  reprobation;  which  was,  as  much  as 
election,  a  part  of  Calvin's  scheme;  and  was,  accord- 
ingly, adopted  by  the  churches  which  followed  his  the- 
ory; as  is  evident  in  the  canons  of  Dort,  and  in  the 
Westminster  confession.  In  short,  if  the  term  "  free- 
will," be  the  matter  in  question;  Calvinists  themselves 
should  be  agreed  on  its  merits,  before  they  make  it  a 
test,  in  one  way  or  another.  If  the  question  be  of  hu- 
man ability,  independent  on  divine  grace;  it  makes  no 
part  of  the  controversy  between  the  parties. 

The  third  argument  of  Mr.  Overton,  is  from  the 
confessions  and  the  reasoning  of  avowed  Arminians. 
Here  comes  up  bishop  Burnet  the  third  time.  Next  to 
him,  is  Dr.  Peter  Heylin.  But  the  extracts  from  the 
latter  writer  apply  to  a  late  period  in  the  reign  of  Eli- 
zabeth; and  therefore  cannot  substantiate  the  truth  of 
any  position,  concerning  the  beginning  uf  her  reign; 
and  much  less,  any  concerning  the  reign  of  Edward. 
Still  further  is  this  from  being  affected  by  \\  hat  the 
same  Dr.  Heylin  acknowledges,  concerning  the  preva- 
lent opinions  in  the  reigns  of  James  the  first,  and  Charles 
the  first.     The  truth  is,  the  extracts,  insulated  as  thev 


256  ComparisoHy  ^c.  with  the 

are  in  the  work  of  Mr.  Overton,  convey  very  different 
ideas  from  those  which  accompany  them,  in  a  consist- 
ency with  the  principles  of  the  narrative.  In  this  it  is 
contended,  that  Calvinism  had  insinuated  itself  into  the 
universities,  to  the  undermining  of  the  ancient  system; 
but  that  now,  those  who  adhered  to  this,  stept  forward 
for  a  revival  of  it.  The  sentiment  suggested  by  the 
statement  of  Mr.  Overton,  is  the  uncontradicted  reign 
of  Calvinism  from  the  beginning. 

Of  what  follows  in  the  chapter,  some  particulars 
have  been  noticed  in  the  beginning  of  these  remarks; 
and  the  rest  is  here  passed  over,  as  not  calling  for  any 
especial  animadversion. 

It  is  remarkable,  that  this  author,  however  zealously 
he  contends — and  justly,  as  is  here  conceived — for  the 
accepting  of  the  institutions  of  the  church  in  a  gram- 
matical and  strict  sense,  gives  evident  intimutions  of 
his  departing  from  that  maxim,  on  the  subject  of  bap- 
tism. Can  any  expressions  be  more  unequivocal,  than 
those  in  which  infants  are  said  to  be  brought  by  this 
ordinance  into  the  covenanted  favour  of  God,  in  the 
highest  and  strictest  sense?  And  yet,  Mr.  Overton* 
pares  down  this  to  their  being  "  in  some  sense  called 
to  a  state  of  salvation."  With  the  like  reserve — if 
there  v*^ere  reason  for  it — she  must  be  understood  as 
affirming,  that  they  are  "  in  some  sense  made  members 
of  Christ,  children  of  God,  and  inheritors  of  the  king- 
dom of  heaven."  And  so,  she  must  be  understood  of 
those  who  die  in  infancy,  that  they  are  "  in  some  sense 
inidoubtedly  saved."    Surely,  the  authors  of  whom  Mr. 

*  Page  102. 


Dwtrines  of  the  Episcopal  Church,  2.57 

Overton  justly  complains,  because  of  their  contending 
for  an  unreasonable  laxity  of  interpretation,  need  not 
ask  for  more  latitude  than  that  impliedly  conceded,  by 
the  explaining  away  of  a  sentiment  delivered  so  clear- 
ly, and  repeated  so  often,  and  under  so  great  a  variety 
of  expression.  In  like  manner,  he  says  in  the  next 
page — "  The  initiatory  rite  of  baptism  inculcates  the 
necessity  '  of  an  inward  and  spiritual  grace,'  of  a  '  death 
unto  sin  and  a  new  birth  unto  righteousness;'  as  well  as 
'  the  outward  and  visible  sign  of  sprinkling  with  water,* 
and  represents  to  us  our  profession,  which,  it  is  said,  *  is 
to  follow  the  example  of  our  Saviour  Christ,  and  to  be 
made  like  unto  him:  that  as  he  died  and  rose  again  for  us, 
so  should  we  who  are  baptized  die  from  sin,  and  rise  again 
unto  righteousness,  continually  mortifying  all  our  evil 
and  corrupt  affections,  and  daily  proceeding  in  all  vir- 
tue and  godliness  of  living.'  "  Here  are  doubtless  two 
important  matters  inculcated — the  necessity  of  regene- 
ration, and  that  of  a  suitable  life  and  conversation.  But 
who  would  not  perceive,  from  the  manner  in  which 
they  are  introduced  by  Mr.  Overton,  that  he  designs  to 
represent  them  as  alike  relative  to  the  future?  Now  a 
literal  and  grammatical  construction,  will  never  extort 
from  the  service  such  a  sense.  Regeneration  is  consi- 
dered, throughout,  as  coincident  with  the  ordinance; 
and  the  other  is  considered  as  affecting  the  succeeding 
life.  Great  unfairness  may  also  be  found,  in  the  man- 
ner in  which  the  present  subject  is  handled,  from  the 
102d  to  the  108th  page.  It  would  seem,  as  if  the  mat- 
ter at  issue  were  in  effect  the  same,  as  the  question — 
whether  the  being  within  the  pale  of  the  visible  church, 
and  the  being  a  real  Christian,  were  the  same.  What 
friend  of  religion  would  not  thank  Mr.  Overton,  for 
Vol.  II.  Kk 


258  Comparison,  ^c.  xvith  the    • 

rescuing  it  from  so  destructive  a  representation?  But 
no:  the  doctrine  affirmed  is,  that,  in  baptism,  divine 
favour  is  assured  for  the  present,  and  divine  aid  pledged 
for  the  future.  If  the  aid  be  unimproved,  there  ensues 
a  fall  from  grace:  and  the  party  may  still  be  Christian 
by  profession,  while  he  is  heathen  in  practice.  On 
this  subject,  the  real  point  of  difference  between  Mr. 
Overton  and  his  opponents,  or  rather,  between  him  and 
the  doctrine  of  his  church,  is  not  that  they  make  bap- 
tism the  cover  of  a  hypocritical  or  a  formal  profession, 
while  he  only  is  for  an  inward  character  suited  to  it;  but 
that  they  consider  this  character  as  concurring  with  the 
rite,  duly  administered  and  received;  while,  if  Mr. 
Overton  would  speak  out,  he  would  probably  require, 
what  his  principles  evidently  point  to,  a  subsequent 
conversion;  to  make  the  persons  really  regenerate,  who 
had  been  before  so  "  in  some  sense."  In  a  subsequent 
part  of  Mr.  Overton's  work,*  he  unequivocally  insinu- 
ates his  disapprobation  of  the  opinion,  that  they  who 
are  not  capable  of  repentance,  are  justified  in  baptism. 
Surely,  a  writer  who  can  reconcile  this  with  the  arti- 
cles, the  catechism  and  the  baptismal  offices,  has 
no  great  reason  to  contend  for  strict  and  grammatical 
interpretation.  Or,  if  it  had  seemed  good  to  Mr.  Over- 
ton to  apply  this  principle  or  to  overlook  it,  as  either 
might  be  convenient  to  his  theory;  he  should  not  have 
accused  clergymen  of  his  communion,  who  profess  to 
adopt  it  in  all  its  consequences,  of  a  licentious  opinion 
not  owned  by  them;  and  even  contrary  to  what  they 
teach  professedly,  and  in  the  plainest  terms. 

It  is  true,  that  Mr.  Overton  speaks  of  conversion,  in 
one  respect,  very  differently  from  what  is  taught  by  a 

»  Page  181. 


Doctrines  of  the  Episcopal  Church,  259 

great  proportion  of  Calvinistick  writers,  and  by  Calvin 
himself:  or  at  least  what  is  an  obvious  consequence  of 
their  principles.  For  we  readf — "  The  affirmation  is 
false,  which  represents  us  to  teach,  '  that  no  one  knows 
Christ,  or  is  a  true  Christian,  until  he  can  specify  the 
precise  time  and  hour  of  his  conversion.'  What  we 
insist  upon  is,  that  professors  of  Christianity  should 
have  scriptural  ground  for  concluding  that  they  have, 
in  fact,  turned  unto  God  by  true  repentance,  and  that, 
in  fact,  they  possess  the  dispositions  and  character  of  his 
faithful  people."  He  afterwards,  with  the  same  propri- 
ety, qualifies  this  by  adding — "  Yet  surely,  there  is  no 
absurdity  in  the  supposition  that  a  wicked  man  may 
know  something  of  the  time  *  when  he  turneth  away 
from  his  wickedness,  and  does  that  which  is  lawful  and 
right.'  "  In  all  this,  Mr.  Overton  very  reasonably  suppo- 
ses, that,  repentance  being  a  change,  not  only  of  outward 
conduct  but  of  inward  character,  it  is  impossible  but 
that  the  penitent  must  be  conscious  at  the  time,  and  re- 
tain in  succeeding  life  the  recollection  of  the  processes 
of  the  mind,  which  produced  so  blessed  an  effect;  and 
of  the  principal  incidents  accompanying  them.  But 
there  is  a  manifest  difference  between  this — the  author 
of  the  book  is  also  aware  of  it — and  the  making  of  the 
feeling  of  any  precise  moment  the  test  by  which  to 
know,  that  repentance  had  then  reached  the  grade  of  sin- 
cerity, at  which  it  found  acceptance.  In  these  things, 
Mr.  Overton  must  be  perceived  to  be  correct,  by  every 
one  who  contends  for  something  in  religion,  beyond 
decorum  of  the  conduct.  But  the  point  in  which  Mr. 
Overton    so    manages   his    statements,    as   to   admit 

t  Page  1 10. 


260  ComparisoTty  Cs'r.  with  the 

something  alien  from  the  doctrine  of  his  church;  is  the 
apparent  implication,  that  there  must  be  undergone  by 
every  one  such  a  repentance  as  is  spoken  of — such  a 
change  from  a  state  of  sin,  to  a  state  of  holiness.  On 
the  contrary;  if  the  church  be  correct  in  her  ideas  of 
baptism,  it  follows,  that  young  persons,  therein  made 
"  members  of  Christ,  children  of  God  and  inheritors  of 
the  kingdom  of  heaven,"  if,  in  consequence  of  a  reli- 
gious education,  and  religious  impressions  made  on 
their  minds,  they  do  not  fall  into  what  may  be  called  a 
state  of  sin,  need  nothing  that  comes  under  the  idea  of 
subsequent  conversion.  It  is  in  vain  to  allege,  that  such 
persons  do  not  act  up  to  the  extent  of  their  baptismal 
vows.  What  adult  convert,  from  the  time  of  his  con- 
version, has  been  sustained  at  this  grade  of  Christian 
perfection?  Let  the  holiness  of  the  divine  law  be  applied 
to  the  two  cases,  alike;  and  with  it,  the  grace  extended 
to  frailty  and  imperfection.  And  then,  the  inference 
will  be,  that  conversion  is  obligatory  on  the  one,  but 
surely  not  on  the  other  of  the  supposed  characters. 

Before  the  concluding  of  these  remarks,  a  caution 
may  be  usefully  given  to  the  readers  of  Mr.  Overton's 
book,  against  too  easily  confiding  in  the  correctness  of 
his  quotations,  from  the  authors  whom  he  considers  as 
his  opponents.  There  have  been  already  given  some 
instances  of  inaccuracy  of  quotation.  In  regard  to  the 
greater  number  of  the  authors  now  in  view,  the  writer 
of  this  is  not  acquainted  with  their  works.  But  having 
at  hand  the  work  the  most  pointedly  attacked, — "  A 
Guide  to  the  Church,"  by  Dr.  Daubeny,  the  writer 
takes  occasion  to  compare  some  passages  of  it,  with 
parts  of  them  as  they  stand  in  "  The  True  Church- 
man  ascertained."     The  immediate  effect  of  this  com- 


Doctrines  of  the  Episcopal  Church.  261 

parison,  grounded  on  the  first  references  which  present- 
ed themselves,  is  as  follows;  and  is  here  thought  to  dis- 
pense with  the  going  further.* 

Mr.  Overton, t  after  complaining,  that  some  divines 
arc  not  "  protestants  enough,  wholly  to  exclude  our 
own  merits  in  this  matter  of  our  justification  before 
God,"  and  after  mentioning  some  on  whom  he  con- 
ceives the  censure  to  fall,  says — "  Mr.  Daubeny,  al- 
though, on  some  occasions,  he  verbally  disclaims  it,  is 
justly  chargeable  with  the  same  doctrine.  Thus,  in 
vindication  of  his  own  notions,  he  produces  a  passage 
from  the  *  Erudition  of  a  Christian  Man,'  which  says 
expressly,  that  '  good  works  be  ?neritorious  towards 
the  attaining  of  everlasting  life!'  And  if  there  is  any 
meaning  in  the  use  he  makes  of  Revelations  iii.  iv;  and 

*  There  is  nqt  seen  any  occasion  for  Dr.  Daubeny's  distinction 
between  a  first  and  a  second  justification.  At  the  same  time,  aU 
idea  of  merit  being  explicitly  discarded  by  him,  it  is  considered  as 
a  question  of  words. 

Further,  all  difficulty  on  the  subject  may  be  supposed  to  have  ari- 
sen from  the  confining  of  the  use  of  the  term  to  some  precise  peri- 
od of  time.  Surely,  this  was  not  in  the  mind  of  St.  Paul,  when  he  said 
(Rom.  iv.  3.)  "  Abraham  believed  God,  and  it  was  counted  unto 
him  for  righteousness" — being  thereby  justified,  as  appears  from 
the  verse  immediately  preceding.  The  margin  very  properly  refers 
to  Gen.  XV.  6:  which  relates  to  a  period  of  the  life  of  Abraham, 
in  which  no  one  conceives  of  an  incipient  justification.  As  Dr. 
Daubeny,  apparently  in  consequence  of  overlooking  this  property, 
of  the  subject,  makes  two  justifications,  another  late  writer — the 
Rev.  Mr.  Fletcher,  in  the  first  of  his  »  Checks  to  Antinominism," 
contends  for  four  species  of  it.  All  such  sources  of  disputation 
may  be  traced  to  the  abandoning  of  the  broad  intendment  of  the 
word,  not  limiting  it  to  any  precise  time. 

t  Page  3 10.       , 


262  Comparison,  ^c.  with  the 

xxii.  14,  it  must  be  something  of  this  kind.  He  talks  of 
*  works,'  '  obedience  to  the  moral  law,'  as  constitut- 
ing men  *  relatively  worthy;^  and  giving  them  as  he  ex- 
plains the  latter  of  these  scriptures,  *  a  right  of  grace  on 
the  part  of  God,'  to  the  tree  of  life;  and  of  God  be- 
coming  their  '  debtor.'  A  right  of  grace,  and  God 
'  man's  debtor,'  in  consequence  of  his  obedience  to  the 
moral  law!  for  this  is  what  Mr.  Daubeny  is  enforcing: 
this  surely  is  strange,  if  not  utterly  incomprehensible 
doctrine!  The  Apostle,  however,  is  very  intelligible 
and  express  on  the  subject.  *  To  him  that  worketh,' 
he  allows,  '  the  reward  is  not  reckoned  of  grace,  but 
of  debt.'  *  But  if  it  be  of  works,'  he  adds,  '  then  it 
is  no  more  grace.  And  if  by  grace,  then  it  is  no 
more  of  works.'  " 

Here  are  two  passages  of  Dr.  Daubeny  in  view.  The 
first  alluded  to  is  in  the  appendix  to  "  The  Guide,"* 
and  is  as  follow:  "  Our  reformers,  if  I  mistake  not,  in 
*  the  Erudition  of  a  christain  Man,'  published  in  1543, 
spake  still  more  strongly  on  this  point;  when  under 
the  article  *  good  works,'  they  say,  '  forasmuch  as 
they  be  done  in  the  faith  of  Christ,  and  by  the  virtue 
and  merits  of  his  passion  their  imperfectness  is  supplied, 
the  merciful  goodness  of  God  accepteth  them  as  an  ob- 
servation and  fulfilling  of  his  laws;  and  they  be  the  \^- 
ry  service  of  God,  and  be  meritorious  towards  the  at- 
taining of  everlasting  life.'  "  What  is  excepted  against 
in  this  passage;  is  the  expression  involving  the  notion 
of  merit.  Now  Dr.  Daubeny  does  not  adopt  the  ex- 
pression; but  merely  refers  to  it,  as  going  beyond  his 
statement.     Had  his  censurer  been  reviewing  "  The 

*  Page  242. 


Doctrines  of  the  Episcopal  Church,  263 

Erudition"  itself;  whatever  fault  he  might  have  found 
with  the  term,  he  ought  to  have  been  so  just  to  the  in- 
strument, as  to  notice  the  connexion  with  the  virtue  and 
merits  of  Christ's  passion,  as  the  source  of  the  merit 
ascribed  to  human  works:  whereas  this  circumstance 
is  disregarded  in  the  representation.  Dr.  Daubeny 
seems  to  refer  to  the  composition;  under  the  idea,  that 
it  had  been  approved  of  by  the  reformers:  and  although 
he  may  have  been  mistaken  in  this,  as  the  book  has 
been  supposed  to  be  rather  the  king's  than  theirs;  and 
was,  as  Collier  calls  it,  a  reforming  backwards;  yet  the 
expression  is  referred  to,  and  not  adopted. 

The  other  passage,  is  in  page  275  and  6  of  the 
Guide;  and  is  as  follows:  "  But  if  works  are  weighed 
in  their  proper  scale,  not  as  man's  title  to  eternal  sal- 
vation, but  his  qualification  for  it,  upon  the  gospel  ax- 
iom, that  '  without  holiness  no  man  shall  see  the  Lord,' 
it  appears  to  be  of  essential  importance  that  they  should 
be  pressed  upon  christians  at  all  times,  as  the  condition 
upon  which  they  are  taught  to  look  for  the  completion 
of  the  divine  covenant.  '  They  shall  walk  with  me  in 
white,'  says  Christ,  '  for  they  are  worthy.'  Revela- 
tions, iii.  4.  Worthy^  not  absolutely  so  in  themselves, 
but  relatively  so;  worthy  in  that  sense  in  which  God, 
through  Christ,  graciously  thinks  fit  to  consider  them. 
In  this  sense,  '  blessed  are  they  that  do  his  command- 
ments, that  they  may  have  right  to  the  tree  of  life,  and 
may  enter  into  the  city  of  God.'  Rev.  xxii.  14.  A  con- 
ditional right  established  by  grace  on  the  part  of  Godj 
not  by  merit  on  the  part  of  man;  for  that,  we  trust,  is 
universally  disclaimed.  God  has  graciously  conde- 
scended to  become,  in  a  certain  sense,  man's  debtor;  in 
the  language  of  St.  Augustine,  '  non  aliquid  debendo, 


264  Comparison,  ^c.  with  the 

sed  omnia  promittendo,  Deus  se  facit  debitorem.' 
Upon  this  ground  works  become  intitled  to  reward; 
not  because  they  possess  in  themselves  a  title  to  reward, 
but  because  a  gracious  God  is  pleased,  through  Christ, 
to  regard  them  as  proper  subjects  for  it.'  " 

It  would  seem  impossible  to  read  this  passage,  and  to 
know  it  again  in  the  work  of  Mr.  Overton,  were  it  not 
for  the  reference  to  it  in  his  margin;  so  effectually  has  he 
kept  out  of  view  the  expressions  designed  to  draw  the 
line  of  designation  between  a  right  of  merit,  and  one 
founded  on  promise.  It  is  to  be  hoped,  that  this  gentle- 
man would  not  expunge  from  the  Bible  the  quoted 
texts.  If  they  are  to  remain  there;  it  is  difficult  to  per- 
ceive, what  other  interpretation  can  be  given  to  them, 
than  that  given  by  Dr.  Daubeny.  But  if  his  opponent 
conceived  of  a  better,  it  would  have  been  an  act  of 
charity  to  have  brought  it  forward.  As  to  what  is  said 
of  God's  being  "man's  debtor,"  in  the  sense  intended, 
it  is  precisely  the  sense  in  the  passage  quoted  from  St. 
Austin;  the  father  so  high  in  the  estimation  of  Mr.  Over- 
ton; and,  according  to  whose  theory,  he  conceives  the 
articles  of  the  church  of  England  to  have  been  framed. 
Did  not  truth  require,  that  the  quoted  authority  should 
have  been  noted?  Ought  not  Mr.  Overton  to  have  dealt 
out  the  same  measure  to  the  father,  and  to  the  supposed 
unevangelical  clergyman  against  whom  he  wrote?  And 
are  not  Mr.  Overton's  exclamations  and  notes  of  admi- 
ration founded  on  the  idea  of  something,  very  different 
from  any  thing  in  the  work  on  which  he  comments?  It 
is  here  supposed,  that  these  questions  must  be  answered 
in  the  affirmative.  And  as  the  writer  remarked  on, 
in  order  to  induce  a  favourable  opinion  of  his  fairness 
in  quotation,  promises  in  his  preface  to  confine  himself 


Doctrines  of  the  Episcopal  Church,  265 

to  the  very  words  of  those  against  whom  he  writes;  it 
is  worth  the  while  of  any  reader,  to  notice  how  punctu- 
ally such  a  promise  may  be  complied  with,  and  yet 
clauses  of  different  sentences  be  put  together,  to  make 
out  a  sentiment  held  to  be  incorrect.  The  expressions 
*'  obedience  to  the  moral  law,"  and  "  relatively  worthy" 
are  certainly  in  different  parts  of  Dr.  Daubeny's  book: 
But  they  do  not  meet  in  ihe  sentence,  or  even  in  the 
paragraph  referred  to,  as  Mr.  Overton  would  lead  his 
readers  to  suppose. 

In  the  very  part  of  the  said  book  here  referred  to, 
there  is  so  much  to  the  purpose  of  denying  all  merit  to 
human  works;  that  it  is  extraordinary  to  find  the  autiior 
of  it  represented,  as  speaking  so  directly  contrary  to 
himself.  There  shall  be  quoted  from  among  many  pas- 
sages, one  standing  but  a  few  pages  after  the  preceding. 
*'  The  gospel  scheme  of  salvation  can  then  only  be  com- 
plete, when  the  whole  of  it  is  taken  together;  when  each 
part  of  the  Christian  obligation,  comprehended  under 
the  general  terms  of  faith,  repentance,  and  obedience,  is 
suffered  to  have  its  due  weight  in  the  scale  of  human 
estimation.  In  a  word,  that  man  is  not  to  be  saved  by 
any  works  of  righteousness  of  his  own,  because,  in  con- 
sequence of  their  imperfection,  they  can  have  no  merit 
in  the  eyes  of  God,  but  by  what  Jesus  Christ  has  done 
and  suffered  for  him,  is  a  doctrine  which  cannot  be  too 
unequivocally  expressed;  at  the  same  time  it  is  to  be 
remembered,  that  the  qualification  of  the  party,  through 
the  regenerating  power  of  the  Holy  Spirit,  is  the  ind'is^ 
pensable  condition,  upon  which  salvation  through 
Christ  is  suspended."* 

Such  are  the  sentiments  of  the  respectable  divine,  on 

*  Page  296. 

Vol.  II.  L  1 


Comparison^  Is'c.  with  the 

whose  work  Mr.  Overton  has  founded  his  preceding 
criticism.  But  it  is  the  less  wonderful,  that  this  writer 
should  represent  an  argument  in  an  unmerited  point  of 
view;  when  he  can  put  down  even  words,  in  direct  con- 
trariety to  what  are  found  in  the  book  which  was  before 
him.  For  whereas  Dr.  Daubeny  expressly  states  his 
opinion,*  that  "  Man's  claim  is  but  a  claim  of  grace;'* 
Mr.  Overtonf  represents  him  as  contending,  that  man's 
final  salvation  "  depends  wholly  on  his  works."  There 
is  nothing  even  resembling  this,  in  the  work  which  was 
under  examination. 

Further,  in  the  fourth  page  of  Mr.  Overton  from 
what  is  quoted  above,  it  is  here  conceived,  that  he  has 
done  great  wrong  to  Dr.  Daubeny;  by  exhibiting  this 
gentleman's  distinction  between  actual  salvation  and  a 
salvable  state,  and  his  use  of  the  expression  "  a  state  of 
acceptance  with  God,"  in  points  of  view  not  appearing 
from  the  connexion  to  have  been  designed  by  him.  He 
indeed  considered  justification,  as  putting  a  sinner  in  a 
salvable  state  only;  on  account  of  his  liability  to  fall. 
And  when  he  considers  works  as  necessary  to  accep- 
tance, he  clearly  distinguishes  this  as  final;  and  means 
no  more,  than  that  although  justification  is  of  grace 
through  faith;  yet,  the  condition  of  good  works,  the 
fruit  of  faith,  is  essential  to  salvation. 

In  other  parts  of  Dr.  Daubeny's  work,  he  speaks  of 
a  first  and  of  a  second  justification;  applying  the  latter 
term  to  final  salvation.  How  far  there  is,  in  scripture,  a 
sanction  for  such  a  use  of  the  word,  is  one  question: 
The  design  of  the  distinction,  in  the  mind  of  him  who 
used  it,  is  another.  Of  merit  in  works,  he  saw  none.  Of 
condition  also  he  sav/  none,  so  far  as  respected  reconci- 

*  Appendix,  p.  244.  t  Page  315. 


Doctrines  of  the  Episcopal  Church.  267 

iiation  with  God.  But  he  saw  condition,  in  reference  to 
the  final  issue:  and  this  is  what  Dr.  Daubeny  calls  final 
justification. 

The  very  high  toned  Calvinists  object  to  the  use  of 
the  term  "  condition,"  as  applying  to  either  faith  or 
works:  But  it  is  not  probable,  that  Mr.  Overton  and 
those  who  think  with  him,  strain  the  matter  to  this  ex- 
treme. And  yet  it  seems  to  grow  out  of  Calvinism; 
which  ascribes  all  to  God  in  such  a  sense,  as  that  there 
is  no  choice  or  determining  power  in  man.  To  be  sure, 
the  scriptures  abound  with  promises  and  with  invita- 
tions, hanging  on  the  conditions  of  faith  and  obedience, 
according  to  the  ordinary  use  of  language.  But  these 
are  probably  interpreted  into  an  analogy  with  system, 
by  the  persons  here  referred  to. 

If  the  instances  of  incorrect  quotation,  already  exhi- 
bited, should  not  be  sufficient  to  do  away  any  appearance 
of  the  want  of  charity  in  the  preceding  comments;  the 
writer  of  this  thinks  himself  safe,  in  being  willing  to  test 
Mr.  Overton's  manner  of  quotation,  by  an  examination 
of  it  in  instances  which  have  relation  to  a  book  easily 
accessible.  It  is  the  life  of  Erasmus,  by  Dr.  Jortin.  Mr. 
Overton  quotes  this  judicious  writer,  as  representing 
Erasmus  saying,  that  "he  abhorred  the  reformers:" 
And  this  is  urged  to  show,  that  "  his  works  should  be 
received  with  some  qualifications."  The  sentence,  as  it 
stands  in  page  442,  runs  thus — "  I  abhor  the  evangeliis, 
as  for  other  reasons,  so  because  it  is  through  them,  that 
literature  is  declining  in  every  place,  and  entertained 
with  coldness  and  contempt,  and  upon  the  point  of 
perishing."  It  appears,  that  this  great  man's  supposition 
of  a  contrariety  between  the  reforming  interest  and  the 
cultivation  of  letters — in  which,  however,  he  was  mis- 


268  Comparisoriy  ^c.  with  the 

taken,  as  his  biographer  remarks — was  the  principal 
ground  of  the  dissatisfaction  of  the  former.  And  al- 
though he  alludes  to  other  reasons,  yet  it  appears,  in 
man}^  places  of  Jortin's  work,  that  they  could  have  been 
no  other  than  the  disturbances,  which  grew  out  of  the 
reformation.  For  although  the  cause  of  these  was  in  the 
persecuting  rage  of  princes  and  of  prelates;  yet,  in  the 
mind  of  a  man,  who,  in  addition  to  his  confessedly 
peaceable  disposition,  was  so  candid  as  to  declare,  that 
he  had  no  inclination  to  die  for  the  sake  of  the  truth,  the 
blame  of  the  dissensions  might  seem  to  lie  at  a  mistaken 
door.  But  so  far  as  the  errors  of  the  Roman  catholic 
church  are  concerned,  the  question  may  be  easily  re- 
solved by  a  consultation  of  the  paraphrase;  in  which  it 
will  be  found,  that  the  texts  of  which  the  advocates  of  that 
church  avail  themselves  are  interpreted  in  such  terms, 
as  no  protestant  will  object  to.  And  doubtless,  this  was 
duly  considered  in  the  reign  of  Mary;  when  there  was 
a  prohibition  of  the  importation  of  the  book,  made  so 
much  of  under  her  brother. 

Mr.  Overton,  might  have  learned  from  Jortin  another 
remarkable  fact.  It  is,  that  when  the  controversy  con- 
cerning the  five  points  had  arisen,  the  Calvinists  in  the 
Netherlands — not  excepting  those  in  Rotterdam,  the 
birth-place  of  the  celebrated  person  whose  work  is  here 
in  question — pursued  his  memory  with  a  bitterness,  not 
less  than  that  which  they  manifested  to  the  names  of 
Grotius  and  Episcopius.  They  could  not  even  bear 
the  sight  of  the  statue,  erected  to  the  memory  of  Eras- 
mus: and  their  hatred  of  him,  was  because  of  the  shel- 
ter which  his  principles  extended  to  tiie  Arminian  cause. 
Were  these  Calvinists  mistaken,  or  were  the  English 
reformers  mistaken,  as  to  the  drift  of  the  principles  of 


Doctrines  of  the  Episcopal  Church.  269 

Erasmus?  The  supposition  here  entertained  is,  that 
neither  of  the  two  parties  made  any  such  mistake,  but 
that  they  materially  differed;  and  that  hence,  the  works 
of  Erasmus  were  acceptable  to  the  one,  and  odious  to 
the  other. 

But  to  show  more  extensively  the  aberration  of  Mr. 
Overton  in  this  very  place;  let  there  be  taken  two  other 
pages  referred  to  in  his  margin,  of  the  work  of  Jortin. 
One  of  these  pages  is  the  482d:  and  the  matter  here 
intended,  must  be  where  Erasmus  is  represented  as 
maintaining,  that  certain  heretics  might  be  put  to  death 
as  blasphemers  and  rioters:  descriptive  terms,  quite  fo- 
reign to  the  purpose  for  which  he  is  referred  to  by  Mr. 
Overton.  Erasmus  had  been  a  steady  opponent  of 
persecution,  on  account  of  religious  opinions.  His  de- 
clarations against  the  putting  of  heretics  to  death  had 
been  quoted  by  the  reformers,  to  throw  odium  on  the 
persecutions  of  the  Roman  catholic  princes.  That 
Erasmus  should  be  fearful  of  offending  such  persons, 
was  consistent  with  his  constitutional  character:  and 
accordingly,  such  is  the  cause  to  which  it  is  imputed 
by  Dr.  Jortin.  But  who  would  not  suppose,  from  the 
shape  in  which  the  subject  appears,  that  this  writer  had 
described  his  author,  favouring  the  destroying  of  here- 
tics as  such?  There  is,  however,  nothing  like  it.  The 
weight  of  the  remark  falls  on  blasphemers  and  rioters; 
of  whom,  it  must  be  confessed,  there  were  too  many 
sheltering  themselves  under  the  name  of  protestants. 
It  is  true,  that  Dr.  Jortin,  who  was  a  consistent  friend 
of  civil  and  religious  freedom,  pertinently  remarks — ■ 
*'  The  good  man  did  not  consider,  that  if  he  had  been 
seized  himself  as  an  heretic,  and  the  monks  had  sat  in 
judgment  upon  him,  he  would  infallibly  have  been  pro- 


270  Comparison^  £s?c.  ivith  the 

nounced  one  of  those  heretics  who  deserved  death." 
This  tends  to  show,  that  the  concession  of  Erasmus 
was  unguarded,  and  not  that  the  principle  of  it  was 
false:  much  less,  that  it  was  in  contrariety  to  the  gene- 
ral tenor  of  his  writings,  against  persecution  on  account 
of  conscience.  There  is  a  great  difference  between  the 
reviling  of  the  reformers  as  such,  and  the  censuring  of 
any  unjustifiable  proceedings  in  some  of  the  body. 
How  far  Erasmus  was  from  the  former,  appears  from 
the  manner  in  which  he  may  be  found  expressing  him- 
self concerning  Luther,  in  the  following  pages  of  his  bio- 
grapher— 131,  156,  232,  241,  247.  Similar  instances 
might  be  given  of  his  high  opinion  of  Melancthon,  and 
his  great  regard  for  him.  But  notwithstanding  all  the 
panegyrics  on  Luther,  which  appear  in  the  work  refer- 
red to;  it  appears  also,  that  he  was  sometimes  censured 
by  Erasmus,  for  the  vehemence  of  his  character.  Let 
there  be  given  to  Luther,  the  credit  of  accomplishing  a 
reformation,  for  which  the  mild  temper  of  the  other  was 
one  of  the  causes  which  disqualified  him.  But  let  not 
the  censure  above  referred  to,  however  erroneous  it 
may  have  been,  be  transferred  from  the  reformer's  per- 
son  to  his  doctrine.  The  only  controversy  in  which 
Erasmus  engaged  with  Luther,  was  that  on  the  subject 
of  free-will:  and  Jortin  ascribes  the  chusing  of  this 
subject,  to  the  desire  of  having  the  merit  of  writing 
against  the  reformer,  without  being  under  the  necessity 
of  censuring  his  other  doctrines.  The  biographer  also 
ascribes  to  this  controversy,  the  subsequent  moderation 
of  the  Lutherans  on  the  subject. 

The  other  page  is  the  608th;  in  which  there  appears 
the  concession  made  by  the  translator  of  Erasmus,  in 
the  preface  to  the  Acts  of  the  Apostles,  which  has  been 


Doctrines  of  the  Episcopal  Church.  271 

spoken  to  already.  As  to  material  error  in  Erasmus; 
how  far  Jortin  was  from  conceding  it,  may  appear  from 
what  he  says  towards  the  conclusion  of  his  book — "  If 
he*  could  have  seen  the  confession  of  faith,  presented  to 
Francis  the  first,  by  the  poor  persecuted  remains  of  the 
Albigenses  or  Waldenses,  he  would  probably  have  ap- 
proved it:  and  the  learned  reader  will,  I  dare  say,  be 
pleased  to  find  it  here."  And  under  this,  there  is  given 
the  confession  in  a  note. 

Thus  does  Mr.  Overton,  within  the  small  compass 
of  part  of  a  sentence,  represent  Dr.  Jortin,  in  three  in- 
stances, as  expressing  sentiments  which  he  does  not 
appear  to  have  entertained;  and  which  are  indeed  con- 
trary to  the  general  tenor  of  his  work.  The  design  of 
this  exhibition,  is  to  give  a  caution  generally,  against 
presuming  on  the  correctness  of  Mr.  Overton's  quota- 
tions; but  not  to  deny  the  reasonableness  of  any  plea 
which  may  be  made  for  them,  grounded  on  miscon- 
ception. 


POSTSCRIPT. 

Since  the  making  of  these  strictures  on  the  work 
of  Mr.  Overton;  the  writer  of  this  has  obtained  a  book, 
before  unseen  by  him,  written  professedly  in  answer  to 
it — "  Vindicise  Ecclesise  Anglicanas,"  by  the  Rev.  Dr. 
Daubcny.  There  was  indeed  an  especial  call  on  this 
gentleman  to  take  notice  of  a  production,  in  which  he 
was  represented  as  having  written,  not  only  what  had 
never  proceeded  from  his  pen,  but  what  wai  directly 

♦  Erasmus. 


272  Comparison,  ^c.  with  the 

contrary  to  his  sentiments,  as  delivered  by  himself. 
This  respectable  writer  has  of  course  gone  more  largely 
into  the  subject  of  the  controversy,  than  is  called  for 
by  the  present  design.  On  a  perusal  of  his  work,  the 
writer  of  this  sees  no  cause  to  review  the  sentiments 
which  he  has  expressed;  but  he  will  take  occasion  to 
state,  that  on  an  examination  of  some  of  the  many 
instances,  in  which  Dr.  Daubeny  complains  of  misre- 
presentation of  his  meaning,  those  so  examined  are 
here  thought  liable  to  the  charge;  which  may  therefore 
be  supposed  to  apply  generally. 

The  passages  here  noticed,  have  been  remarked  on 
by  Dr.  Daubeny  in  his  answer.  But  while  he  com- 
plains on  account  of  the  great  unfairness  of  the  quota- 
tions of  his  antagonist,  he  makes*  an  apology  for  him, 
founded  on  a  report,  that,  being  the  draftsman  for  an 
association  of  ministers  in  the  same  sentiments  with 
him,  he  founded  his  statements  on  documents  collected 
for  him  by  his  associates.  It  is  easy  to  perceive,  that 
^  writer,  under  such  circumstances,  may  have  issued 
misrepresentations,  which  he  would  not  have  covered 
with  the  sanction  of  his  name:  but  how  far  it  was  allow- 
able in  him  to  commit  it  to  such  an  extent,  may  be 
made  a  question.  It  is  here  supposed  of  such  implicit 
confidence,  if  bestowed,  that  it  was  unwarrantable;  and 
that  at  any  rate,  after  so  flagrant  an  abuse  of  it,  an  apo- 
logy should  have  been  made. 

There  is  entertained  additional  confidence  in  the  pre- 
ceding statements;  from  the  circumstance,  that  the  mis- 
representations and  misquotations  noticed  by  Dr.  Dau- 
beny, were  complained  of  by  him  so  far  back,  as  in  the 

*  Page  182. 


Doctrmes  of  the  Episcopal  Church.  273 

J' ear  1803.  The  charge  is  of  such  a  nature,  as  that, 
without  a  great  extent  of  charity,  it  must  be  thought 
to  implicate  the  moral  characters  of  the  persons,  to 
whom  it  was  intended  to  apply.  But  no  answer,  so  far 
as  is  here  known,  has  been  given. 

If,  as  is  here  supposed,  no  public  acknowledgment 
of  error  have  been  made,  it  is  a  melancholy  instance,  to 
what  an  extent  the  zeal  of  theological  controversy  can 
cause  the  losing  sight  of  the  most  obvious  dictates  of 
charity,  and  even  of  ordinary  justice. 

The  author,  in  referring  to  a  religious  controversy 
carried  on  in  England,  and  between  two  clergymen  of 
the  church  of  that  country,  wishes  to  be  understood  as 
giving  opinion,  no  further  than  in  illustration  of  the 
point  to  which  it  is  designed  to  be  applied.  The  mis- 
representation of  Dr.  Daubeny's  work,  has  been  con- 
sidered as  a  ground  of  suspecting  the  like,  in  regard  to 
other  works  not  accessible. 

In  one  particular  especially,  Mr.  Overton  puts  in  the 
wrong  those  to  whom  he  sets  himself  in  opposition,  and 
their  abettors,  if  their  sentiments  have  been  exhibited 
by  him  with  fairness.  It  is,  as  to  the  point  of  Christian 
morals;  which  they  are  said  by  him  to  bring  down  to  a 
low  standard,  in  comparison  with  that  of  himself  and 
his  brethren;  although  they  are  accused  from  the  oppo- 
site side,  of  undervaluing  morals  for  the  advancement 
of  faith.  If  it  were  warrantable  to  judge  of  the  state 
of  parties  at  a  great  distance,  from  observation  nearer 
home,  the  decision  should  be  as  follows — From  one 
side  of  the  question,  let  there  be  excluded  all  who  have 
no  efficient  sense  of  religion  on  their  minds,  but  object 
to  positions  on  the  other  side,  because  in  contrariety 
to  the  intellectual  faculty:  as  the  same  description  of 

Vol.  II.  M  m 


274  Comparison^  Wc. 

people  hold  in  contempt  transubstantiation,  and  other 
incredible  doctrines  of  the  Roman  catholic  church:  in 
either  case,  their  unbelief  being  an  argument  with 
devout,  but  uninformed  people,  of  the  truth  of  what 
they  hold.  On  the  other  side  of  the  question,  let  there 
be  excluded  all,  who,  although  in  theory  they  contend 
for  both  faith  and  morals,  can  reconcile  to  the  Chris- 
tian character,  in  themselves,  or  in  others,  the  grossest 
violations  of  the  latter;  if  there  be  occasionally  an  high 
excitement  of  passionate  devotion,  or  appearances  of  it, 
the  mechanical  effects  of  habit.  When  the  two  masses 
have  been  thus  purged;  it  is  probable,  that  the  remain- 
der, on  each  side,  are  advocates  at  least  of  Christian 
morals. 


GENERAL  APPENDIX. 

I.  Of  Baptismal  Regeneration. 
INTRODUCTION. 

The  subject  is  related  to  all  parts  of  this  work — Difficulties 

They  originate  in  an  erroneous  theory. 

This  is  made  an  appendix  to  the  work  generally, 
because  the  subject  has  been  introduced  under  every 
part  of  it;  while  yet,  there  has  been  no  opportunity  for 
a  discussion  sufficiently  extensive;  without  an  unsea- 
sonable interruption  of  some  argument,  more  imme- 
diately important  to  the  design. 

There  has  been  no  department  of  the  work,  entered 
on  with  more  sensibility  to  the  circumstance,  that  the 
doctrine  to  be  sustained  is  conceived  of  by  very  many, 
as  in  essential  opposition  to  whatever  is  spiritual  in  re- 
ligion. The  author,  if  he  knows  his  heart,  would  re- 
nounce the  doctrine;  if  he  could  see  it  in  a  point  of 
view,  even  bordering  on  such  a!  character.  Not  only 
so,  if  there  be  any  whose  piety  is  so  interwoven  with 
the  opposite  prejudice,  as  that  the  one  cannot  be  corrected 
without  an  endangering  of  the  other,  he  wishes  both  to 
continue;  rather  than  that  such  an  event  should  be  the 
consequence  of  a  separation.  And  yet  he  is  free  to 
declare,  that  he  knows  of  no  one  error,  into  which  so 


276  General  Appendix. 

many  errors  of  modern  times  resolve  tliemselves,  as  that 
of  quitting  the  ground  of  baptismal  regeneration;  which, 
as  is  here  conceived,  and  of  which  proof  will  be  endea- 
voured, was  not  only  delivered  by  Christ  and  his  apos- 
tles, but  reigned  in  the  church  without  contradiction, 
until  within  three  centuries  of  the  present  time. 

And  yet,  as  was  remarked,  it  is  a  doctrine  which 
gives  great  offence,  and  that  to  many  devout  minds. 
For  in  the  first  place,  taking  the  word  "  regeneration" 
as  if  signifying  in  scripture  a  transformation  of  the 
powers  of  the  human  soul,  and  not  perceiving  the 
slightest  evidence  of  a  moral  change  on  the  dispositions 
of  a  baptized  infant,  they  naturally  think  it  contrary  to 
common  sense,  to  say  in  the  language  of  the  church, 
that  such  an  infant  has  been  "  regenerated  and  born 
again  of  water  and  of  the  Holy  Ghost."  But  if  the  ob- 
jectors could  be  brought  to  see,  that  in  regeneration, 
according  to  scripture,  there  is  the  mere  beginning  of 
an  holy  influence,  to  which  they  justly  assert  a  right  to 
dominion  over  the  whole  man;  and  that  a  principle, 
commensurate  to  this  in  future  process,  is  stipulated  in 
baptism;  it  is  to  be  hoped,  that  they  would  recognise  in 
the  very  nature  of  the  ordinance  appointed  to  accompa- 
ny the  regeneration  spoken  of,  the  most  unlimited  as- 
surances of  the  favour  of  God  and'  a  covenanted  right 
to  heaven. 

The  stumbling  blo6k  has  not  done  all  its  mischief 
here.  It  comes  in  the  way  again,  in  relation  to  young 
persons  as  they  are  advancing  to  maturity.  If  such 
young  persons,  say  the  objectors,  be  attendant  on  the 
offices  of  devotion  and  orderly  in  their  moral  conduct; 
the  doctrine  of  baptismal  regeneration  dispenses  with 
all  conversion  of  the  heart — all  spirituality  of  devotion 


Of  Baptismal  Regeneration.  277 

— all  renovation  of  the  inward  character.  Before  an 
answer  to  this,  let  there  be  accurately  understood  the 
sentiment,  intended  to  be  conveyed.  Is  it  presumed, 
that  there  may  not  be  instilled  into  the  infant  mind,  by 
seasonable  instruction  from  time  to  time,  the  idea  of  a 
Supreme  Being,  infinitely  lovely  in  himself,  and  the 
bestower  of  all  benefits,  whether  received  or  looked 
for?  And  further,  of  a  Redeemer,  who  hath  brought 
life  and  immortality  to  light;  and  who  has  displayed,  in 
his  temper  and  in  his  conduct,  every  grace  for  our  imi- 
tation? Or,  such  instruction  being  given,  that  the 
youthful  mind  will  of  course,  until  a  sensible  conver- 
sion, hate  the  Being  thus  described  as  good;  and  the 
more  so,  because  of  the  good  freely  given?  With  those 
who  imagine  this,  in  contrariety  to  many  places  in  scrip- 
ture, and  to  the  instance  given  in  the  person  of  Timo- 
thy; it  is  not  expected,  that  the  present  argument  will 
have  weight.  But  on  the  other  hand,  if  it  be  acknow- 
ledged, that,  in  the  season  of  advancing  youth,  there 
may  be  religious  impressions  made  on  it  by  steps  not 
to  be  accurately  defined,  and  through  the  medium  of 
opportunities  hardly  to  be  remembered;  impressions 
prompting  a  piety,  neither  hypocritical  nor  in  mere 
form;  and  having  an  influence  on  the  conduct,  not  in 
order  to  be  seen  of  men,  but  to  secure  the  favour  of 
God;  it  is  difficult  to  see,  wherein  the  need  of  conver- 
sion lies.  Most  certainly,  the  word  is  never  so  applied 
in  the  scriptures,  as  will  be  shown  in  the  course  of  this 
appendix.  Be  it  acknowledged,  that  such  a  person  has 
a  constant  call  for  humility,  and  for  divine  aid,  in  order 
to  the  sustaining  of  him  in  the  grace  wherein  he  stands. 
And  besides,  he  is  amenable,  not  only  for  any  actual 
transgression  of  the  divine  law,  but  for  whereinsoever  he 


278  General  Appendix. 

falls  short  of  the  standard  of  purity  and  perfection.  But 
would  not  this  have  been  true  of  him,  had  he  been  ar- 
rested by  conversion  at  a  mature  age,  and  then  plucked 
as  a  fire-brand  out  of  the  fire?  In  short,  to  suppose 
that  the  doctrine  in  any  degree  lowers  the  importance  of 
inward  piety  and  evangelical  ol)edience,  is  to  mistake 
the  sense  of  it.  But  how  far  it  lessens  the  imi>ortancc 
of  a  certain  animal  sensibility,  here  supposed  to  be 
sometimes  mistaken  for  the  other,  is  another  subject, 
and  will  be  attended  to  in  its  proper  place. 

The  objection  has  not  spent  its  force.  A  young  per* 
son,  regenerated  as  above,  is  supposed  to  have  fallen 
into  sin.     He  is  confessedly  destitute  of  a  sense  of  di- 
vine things;  being  lost  to  all  the  promises,  and  liable  to 
all  the  threatenings  of  the  gospel.     Yet,  according  to 
the  doctrine,  he  has  been  a  subject  of  the  regeneration 
spoken  of  in  scripture,  as  taking  place  once  only  in  any 
individual  instance;  and  therefore  cannot  be  again  sub- 
mitted to  a  process,  without  which,  in  reference  to  per- 
sons alien  from  the  Christian  character,  we  are  assured 
by  the  lips  of  divine   truth,  not  merely  that  they  will 
not,  but  that  they  can  not  enter  into  the  kingdom  of 
heaven:  implying  an  impossibility,  the  result  of  a  frame 
of  mind  incompatible  with  the  happiness  of  that  king- 
dom.   The  objection  has  no  weight,  but  on  the  suppo- 
sition of  the   indefectibility  of  grace.     The  possibility 
of  a  total  and  of  a  final  fall,  has  been  urged  in  this 
work,  as  an  argument  striking  at  the  root  of  Calvinism. 
Of  what  was  said  to  that  effect,  no  further  advantage 
will  be  here  taken,  than  to  oppose  it  to  the  presumption 
of  the  truth  of  final  perseverance;  in  order  to  prevent 
it  from  bearing  down  the  doctrine  of  baptismal  regene- 
ration.    But,  if  in  the  objection  stated,  it  be  supposed 


Of  Bap  tismal  Re  genera  tion .  2  7  y 

further,  that  the  advocates  of  this  doctrine  make  light 
of  the  duty  of  repentance;  the  answer  is,  that,  far  from 
this,  they  think  they  take  the  only  ground,  on  which 
the  duty  can  be  urged  to  its  extent,  in  regard  to  per- 
sons who  have  possessed  the  advantages  of  a  Christian 
education.  In  the  first  preaching  of  the  gospel,  although 
repentance  is  sometimes  mentioned,  and  may  be  consi- 
dered as  always  implied  to  be  an  accompaniment  of 
faith;  yet  the  former  is  evidently  not  held  out  to  invite 
strangers  to  the  Christian  covenant,  with  the  same  de- 
gree of  rigor  as  to  those  who  are  within  its  bounds. 
These  are  contemplated  as  '*  crucifying  the  Son  of  God 
afresh;"  and  it  is  presumed  a  very  difficult  thing  to 
"  renew  them  to  repentance."  For,  although  the  seve- 
rity thus  manifested  against  apostacy  seems  to  presume 
a  preceding  holy  influence  of  religion  over  minds,  if 
not  mature  at  least  intelligent;  yet,  in  proportion  as  any 
have  received  religious  instruction  in  infancy,  or  have 
even  been  put  into  the  way  of  incidentally  hearing  it, 
in  consequence  of  their  incorporation  into  the  visible 
church  of  Christ;  there  evidently  results  a  responsibili- 
ty, of  a  different  nature  from  that  which  rests  on  those, 
to  whom  Christianity  has  been  unknown.  And  accord- 
ingly, in  regard  to  the  former  description  of  persons, 
the  reasons  for  repentance  must  be  the  more  alarming. 

There  ought  to  be  here  made  the  acknowledgment, 
that  if  human  nature  be  indeed,  as  described  by  some, 
averse  to  all  good,  and  prone  to  all  evil;  for  instance, 
if  as  intimated  by  bishop  Beveridge,  in  the  quotation 
from  him  in  the  second  part  of  this  work,  we  have  a  na- 
tural hatred  of  the  Divine  Being;  if,  as  implied  by  pre- 
sident Edwards,  quoted  in  the  appendix  to  that  part, 
infants,  whatever  may  be  their  present  harmlessness, 


280  General  Appendix. 

have  the  venemous  disposition  of  the  viper,  only  wait- 
ing for  a  state  of  maturity  for  a  manifestation  of  its 
deadly  properties  in  act;  and  if,  as  affirmed  by  Calvin 
himself,  in  a  passage  cited  in  the  same  preceding  part, 
there  be  no  wild  beast  so  wild  and  mischievous  as  man, 
any  further  than  as  restrained  either  by  sordid  motives, 
or  at  best,  by  such  as  look  to  the  maintainance  of  ap- 
pearances before  the  world,  or  to  the  rising  in  its  esti- 
mation; there  is  an  incongruity  in  supposing,  that  there 
can  be  any  application  of  the  promises  of  God — any  as- 
surance of  his  favour — any  sealing  of  a  covenanted 
right  to  life,  to  such  a  compound  of  all  the  different 
species  of  wickedness.  But,  if  the  awful  doctrine  of 
hereditary  sinfulness  be  taken  in  the  sense  exhibited  by 
scripture;  if  it  be  considered  as  a  law  in  the  members, 
warring  against  the  law  in  the  mind,  agreeably  to  Rom. 
vii.  23;  as  the  flesh  lusting  against  the  spirit,  according 
to  the  ninth  article;  and  in  the  words  of  the  same,  the 
being  "  very  far  gone" — the  furthest  possible,  if  the  ex- 
pression be  preferred — "  from  all  righteousness;"  indi- 
cating privation  of  holiness,  and  not  malice  against  it;  if 
the  endowments  of  our  nature,  whether  pertaining  to 
our  souls  or  to  our  bodies,  have  all  their  appointed  pur- 
poses, to  which  no  moral  evil  is  attached;  while  every 
thing  of  this  sort  is  the  consequence  of  their  running 
wide  of  those  purposes,  or  of  going  beyond  them  in 
degree;  this  being  an  abuse  which  will  assuredly  hap- 
pen, except  so  far  as  the  agent  may  be  governed  or  at 
least  restrained  by  an  higher  principle,  not  inherited 
from  Adam;  under  such  a  view  of  the  subject,  the  se- 
curing  of  this  principle  by  a  covenanted  tide,  which 
cannot  fail,  if  improved,  to  keep  nature  in  subjection 
to  divine  grace,  is  sufficient  to  bring  up  the  doctrine  to 


Of  Baptismal  Regeneration.  281 

the  height  of  the  idea  of  a  regeneration;  being  the  put- 
ting of  the  person  baptized  into  a  new  state,  to  which 
there  are  attached  new  relations,  new  duties  and  new 
hopes. 

It  has  been  the  more  necessary  to  guard  against  these 
misapprehensions  of  the  doctrine;  as  the  opponents  of 
it  are  much  disposed  to  load  the  maintainers  of  it  with 
the  imputation  of  opinions  which  they  abhor.     An  in- 
stance shall  be  given  from  the  treatise  of  Mr.  Overton,* 
remarked  on  in  the  conclusion  of  the  fourth  part  of  this 
work.     After  representing  the  church,  of  which  he  is 
a  minister,  as  only  meaning  in  the  strong  language  ap- 
plied by  her  to  the  state  of  baptized  infants,  that  they 
are  "  in  some  sense  called  to  a  state  of  salvation,"  he 
goes  on  thus — "  are  we  then  hence  to  conclude,  that 
our  church  knows  of  no  distinction  but  that  between 
professed  Christians,  and  professed  Heathens,  Jews,  &c. 
and  that  she  really  considers  all  who  are  her  nominal 
members,  in  such  a  sense  in  a  state  of  salvation,  as  that 
they  will  escape  future  punishment  and  obtain  ever- 
lasting happiness,  whatever  be  their  character sV'    Al- 
though this  erroneous  conclusion  is  evidently  designed 
to  be  fastened  on  the  class  of  writers,  whom  he  and  his 
associates  were  reviewing,  not  one  of  them  is  quoted  to 
the  effect.     It  is  not  probable,  that  any  of  them  had  so 
expressed  themselves.     But  it  is  a  specimen  of  the  ad- 
dress too  often  practised,  in  order  to  cast  odium  on  what 
cannot  be  disproved.     Mr.  Overton,  to  manifest  the 
more  clearly  his  design  of  being  in  this  matter,  an  ac- 
cuser of  his  brethren,  has  been  careful  to  put  his  em- 
phatic words  in  italics,  as  given  above. 

These  preliminary  remarks  having  been  made,  it  is 
proposed  to  consider  the  subject  in  four  sections:  first, 

*  Page  102. 

Vol.  II.  N  n 


282  General  Appendix. 

as  it  is  ill  scripture;  secondly,  as  it  has  been  professed 
by  the  Christian  church  generally;  thirdly,  as  exhibiting 
a  contrariety  between  the  Episcopal  church,  and  the 
churches  embracing  Calvinism;  and  fourthly,  in  the  ef- 
fect of  the  sentiment  here  sustained,  operating  to  the 
exclusion  of  many  bad  consequences  of  the  theory  in 
opposition. 

SECTION  I. 
Of  the  subject  J  as  it  is  in  Scripture. 

Question  stated — evidence  from  scripture — 1st.  Texts  applying 
baptism  to  admission  to  the  Christian  covenant — 2.  Texts 
which  apply  regeneration  to  it — 3.  Texts,  which  apply  both 
baptism  and  regeneration  to  it. 

It  will  be  proper  to  have  a  distinct  idea  of  the  ques- 
tion;  and  not  to  confound  it  with  a  theory  which  will 
be  disavowed. 

Some,  in  opposing  the  doctrine  to  be  sustained,  re- 
present it  as  a  reverting  to  the  Roman  catholic  doctrine, 
of  a  sacrament's  operating  by  an  efficiency  inherent  to 
itself — commonly  known  under  the  expression — "  opus 
operatum."  This  is  an  unfair  way  of  discrediting  a 
position:  the  more  so,  because  of  some  strange  notions 
tacked  to  it  in  the  debates  of  the  council  of  Trent,  in 
which  the  doctrine  was  at  last  established.  Some 
made  it  a  quality  (and  here  were  four  different  opinions, 
according  to  four  different  kinds  of  quality)  some,  an 
habit  or  dispositionj  others,  a  spiritual  figure;  and  the 
opinion,  that  it  was  a  sensible  metaphorical  quality 
(says  father  Paul,*  from  whom  this  is  taken,)  did  not 

*  Page  224. 


Of  Baptismal  Regeneration.  283 

want  abettors.  Doubtless,  it  was  in  the  end  deter- 
mined, that  sacraments  confer  grace  by  their  own 
strength,  and  imprint  a  character,  or  a  certain  spiritual 
and  indelible  mark  on  the  soul:  as  may  be  seen  in  Du- 
pin.*  If  any  protestants  have  a  theory  which  wears  the 
same  appearance,  let  not  the  object  of  the  present  un- 
dertaking be  confounded  with  it. 

The  representation  of  the  subject  at  the  greatest  dis- 
tance from  the  above,  is  that  the  ordinance  in  question 
is  an  external,  relative,  or  ecclesiastical  sanctification; 
which  is  nothing  else  but  the  devoting  of  a  thing  or  of 
a  person  to  God,  by  those  who  have  power  to  do  so. 

The  opinion  now  stated,  is  understood  to  be  avowed 
by  some  bodies  of  professing  Christians.  It  has  been 
expressed,  even  by  some  divines  of  the  church  of 
England.  Others  of  that  church,  while  they  deny  bap- 
tismal regeneration,  have  been  shy  to  take  the  same 
stand,  but  labour  to  bring  their  sense  of  the  subject 
into  agreement  with  the  baptismal  services,  the  cate- 
chism, and  other  institutions  of  their  church.  As  re- 
generation is  a  term  seldom  found  in  the  scriptures,  it 
would  be  agreeable  to  indulge  the  hope,  that,  in  colli- 
sion with  the  latter,  it  is  a  question  of  words;  were  they 
not,  so  far  as  is  here  known,  cautious  of  acknowledg- 
ing concerning  infants,  that,  by  the  act  of  baptism,  they 
are  put  into  what  is  known  under  the  familiar  expres- 
sion of  a  state  of  grace.  That  they  remain  the  subjects 
of  future  conversion,  enters  essentially  into  the  theory. 

The  point  to  be  maintained  is,  that  without  any  mys- 
terious operation  on  the  mind  of  the  party,  baptism, 
duly  administered  and  received,  is  a  putting  into  a  state 
of  grace  or  covenant  with  God.    Here  arises  what  some 

»  Vol.  3,  page  450. 


284  General  Appendix. 

imagine  to  be  a  pinching  difficulty.  Supposing  it  to  be 
not  duly  received — which  may  certainly  happen — why 
is  the  party  reckoned  to  be  regenerate  in  baptism? 

In  answer,  let  there  be  a  reference  to  the  type  of  bap- 
tism, in  circumcision.  That  the  father  of  the  faithful 
possessed  faith,  before  his  submission  to  that  rite,  is 
evident  in  its  being  said*  "  he  received  the  sign  of  cir- 
cumcision, a  seal  of  the  righteousness  of  the  faith, 
which  he  had,  yet  being  uncircumcised.'*  In  analogy 
with  this,  a  repentant  and  believing  subject  of  the  new 
covenant,  may  be  approved  of  by  the  common  Father 
of  Jews  and  Gentiles;  as  in  the  case  of  Cornelius,  be- 
fore the  application  of  water,  accompanied  by  prayer, 
and  the  recital  of  the  words  of  the  baptismal  institution. 
But  as  this  is  enjoined  with  reference  to  membership 
of  a  social  body,  corresponding  with  inward  character, 
he  is  not  in  the  eye  of  the  church  regenerate,  nor  can 
be  known  as  such  by  her. 

How  docs  this  apply  to  infants?  Let  the  analogy  be 
extended,  and  it  will  hold.  When  they  brought  young 
children  to  Christ,  that  he  should  lay  his  hands  on 
them  and  pray,  these  little  ones  were  already  fit  sub- 
jects of  his  kingdom,  as  he  declared  in  the  passage  read 
in  the  service  for  infant  baptism.  But  they  were  not 
externally  such — they  were  not  such  in  the  estimation 
of  his  disciples,  until  he  gave  a  visible  sign  of  his  ac- 
knowledging of  them.  When  baptism  became  insti- 
tuted as  of  general  obligation,  by  the  command  in  Mat- 
thew xxviii.  19.  that  ordinance  became  the  only  visible 
sign.  And  since  it  was  instituted  as  a  mean  of  grace, 
the  source  of  grace  must  be  taken  into  view;  and  there- 

*Ro5n.  4.  II. 


Of  Baptismal  Regeneration.  285 

foref  the  effect  of  the  institution  is  said  to  be  the  being 
born  again  of  water,  and  of  the  Holy  Ghost. 

But  let  it  be  supposed  of  an  adult,  that  having  sub- 
mitted to  baptism  in  hypocrisy,  or  at  least  without  a 
sense  of  religion  inviting  to  such  an  act  of  duty,  he  is 
afterwards  regardless  of  its  obligations.  Certainly,  he 
did  not  cease,  during  the  transaction  or  after  it,  to  be 
abominable  in  the  sight  of  God.  In  the  case  of  an  in- 
fant, there  was  an  engrafting  into  Christ,  not  only  ex- 
ternally, but  spiritually.  If  he  be  afterwards  an  evil 
liver,  he  has  fallen  from  grace.  But  in  each  of  the 
cases,  the  party  is  regenerate  in  the  view  of  the  church, 
and  continues  to  possess  the  rights  of  that  character,  un- 
less cut  off  for  delinquency.  This  is  a  distinction 
which  must  be  taken  along  with  us,  in  reading  what 
St.  Paul  says — "  so  many  of  us  as  were  baptized  into 
Jesus  Christ,  were  baptized  into  his  death."  It  must 
be  presumed  of  some  persons,  even  in  the  day  of  the 
apostle,  that  their  state  of  mind  was  not  Christian:  as 
appears  in  other  places,  in  which  such  censures  are 
passed,  as  imply  the  subjects  of  them  to  be  nominal 
Christians  only.  Still,  the  true  properties  of  baptism 
are  predicated  of  it  generally. 

The  distinction  may  be  perceived,  in  the  case  of  St. 
Paul  himself.  Before  the  washing  away  of  his  sins 
under  the  baptizing  hands  of  Ananias,  he  must  have 
exercised  repentance  and  faith,  as  circumstances  show: 
and  yet,  it  was  in  the  ordinance  of  baptism,  that  he  be- 
gan to  be  reckoned  of  the  family  of  the  faithful.  There 
must  have  been  analogy  to  this  under  the  law.  In  the 
case  of  a  proselyte  from  Heathenism,  he  was  recognised 
as  such,  no  otherwise  than  through  the  instrumentality 
of  the  rite  of  circumcision.     But  who  can  imagine,  that 


286  General  Appendix. 

m  the  event  of  his  decease,  between  the  time  of  his  con- 
version and  the  administration  of  the  rite,  he  lost  the 
benefit  of  his  holy  purpose?  Such  a  thought  would 
presume  the  same,  of  every  infant  dying  before  the 
eighth  day  after  his  birth. 

The  matter  to  be  proved  is,  that  baptism  and  regene- 
ration are  there  contemplated  as  concomitant.  It  is  a 
maxim,  that  there  must  be  an  agreement  between  any 
two  subjects,  with  which  a  third  subject  is  found  to 
agree.  Accordingly,  there  may  be  a  use  in  ascertain- 
ing, whether  the  maxim  admit  of  an  application  in  the 
present  instance. 

The  third  subject  with  which  the  other  two  subjects 
are  here  supposed  to  agree,  is  an  admission  to  the  chris- 
tian covenant;  involving  not  merely  an  entrance  into  a 
social  body,  but  an  investing  with  all  the  privileges  of 
the  covenant  of  grace;  the  principal  of  which  are,. par- 
don of  sin,  the  aids  of  the  Holy  Spirit,  and  a  title  to 
everlasting  life. 

The  order  in  which  passages  of  scripture  shall  be 
produced  to  the  above  effect,  is  as  follows:  first,  such  as 
apply  baptism  to  the  third  subject  mentioned;  second- 
ly, such  as  apply  regeneration  to  the  same;  and  thirdly, 
such  as  unite  baptism  and  regeneration  in  the  appli- 
cation. 

First,  of  the  application  of  baptism  to  the  said  sub- 
ject. In  Rom.  vi.  7. — Gal.  iii.  27.  and  Col.  ii.  12.  we 
meet  with  the  strong  figures  of  being  "  buried  with 
Christ,"  and  of  "  putting  on  Christ,"  as  accompanying 
baptism:  which  would  seem  very  incongruous,  if  it 
were  only  a  sign  of  the  spiritual  incorporation,  implied 
in  the  terms;  putting  indeed  in  the  way  of  this,  but  not 
going  hand  in  hand  with  it.   If  baptism,  in  relation  to 


Of  Baptismal  Regeneration.  287 

any  of  the  subjects  of  it,  be  merely  with  a  view  to  fu- 
ture benefit;  while  they  remain  in  a  spiritual  sense 
branches  of  the  olive  tree  wild  by  nature,  not  yet  graft- 
ed into  the  true  olive  tree,  nor  deriving  nourishment 
from  its  root;  there  would  have  been  no  propriety  in 
the  strong  terms  used  by  the  apostle,  and  no  pertinen- 
cy to  the  point  to  which  his  argument  directs  them. 
And  indeed,  in  the  case  supposed,  his  treating  of  the 
subject  in  such  a  manner,  was  eminently  calculated  to 
mislead.  For  instance,  if  there  be  taken  the  passage 
in  the  epistle  to  the  Romans,  written  many  years  after 
the  planting  of  the  gospel  among  them,  it  maj^  be  pre- 
sumed, that  some  for  whom  the  epistle  was  designed 
had  been  baptized  in  infancy.  How  delusive  must  it 
have  been  to  have  informed  such,  that,  by  the  very  act 
of  their  baptism,  they  had  been  initiated  to  all  the 
privileges,  which  it  was  the  design  of  Christianity  to 
bestow! 

It  is  worth  while  to  remark  the  herring  of  this  part  of 
the  subject,  as  to  those  who  die  in  infancy.  The  churches 
in  the  opposite  theory,  are  explicit  in  declaring  baptism 
to  be  the  sign  of  regeneration;  and  that  the  seed  of  be- 
lievers have  a  right  to  it.  Now  in  regard  to  deceased  in- 
fants, there  is  the  sign,  without  the  thing  signified: 
except  indeed  in  the  cases  of  supposed  elect  infants, 
who  are  represented  as  regenerated  before  their  deaths; 
no  one  knows  when  or  how.  Relatively  to  all  others, 
there  is  held  to  be  a  divine  institution,  so  adjusted  as 
to  be  emblematical  of  a  benefit,  which  they  are  never  to 
receive,  even  in  that  sense,  in  which  it  is  supposed  to 
be  received  by  non-elect  adults  who  have  salvation  of- 
fered to  them.  As  to  the  privilege  of  the  seed  of  believ- 


288  General  Appendix. 

crs,  in  this  matter,  it  seems  a  mere  nullity,  according  to 
the  principles  here  rejected.  It  might  be  made  an  mter* 
esting  subject  of  inquiry — how  far  such  apparent  incon- 
sistency may  have  the  effect  of  increasing  the  number 
of  those  professing  Christians,  who  deny  the  authority 
of  infant  baptism.  Jt  is  to  little  purpose  as  to  the  present 
point,  to  extol  the  advantage  of  being  put  in  the  way 
of  Christian  instruction.  U'his  may  be  attended  to, 
without  subjecting  the  subjects  of  it  to  the  ordinance  in 
question. 

Many  more  passages  might  be  cited,  but  one  only 
shall  suffice.  It  is  Hcb.  vi.  2.  Where,  in  an  enumera- 
tion of  sundry  evangelical  subjects,  the  doctrine  of  bap- 
tism stands  next  to  repentance  and  faith;  the  arrange- 
ment supposing  an  intimate  connexion  of  it  with  them 
both.  A  mere  ceremony,  would  have  been  unfitly  put 
before  the  doctrines  of  the  resurrection  of  the  dead  and 
eternal  judgment.  But  it  being  admitted,  that  the  out 
ward  part  is  the  sign  of  an  inward  benefit,  of  which  re- 
pentance and  faith  are  accompaniments;  baptism,  or  re- 
generation, occupies  the  very  place  which  the  order  of 
the  subjects  requires. 

The  next  step,  is  the  citing  of  texts  which  may  be 
considered  as  identifying  regeneration  with  the  admis- 
sion to  all  the  benefits  of  Christ's  spiritual  kingdom. 
The  stress  is  here  laid  on  the  admission,  in  order  to 
distinguish  the  subject  from  that  continual  progress, 
which  is  called  "  a  renewing  day  by  day."* 

There  is  no  text,  in  which  the  word  "  regeneration," 
and  but  one  in  which  the  expression  the  nearest  akin 
to  it,  "  born  again"  are  expressive  of  a  Christian  state, 
without  an  undeniable  connexion  of  them  with  baptism, 

s»  2  Cor.  iv.  16. 


Of  Baptismal  Regeneration,  289 

And  this  ought  to  operate  in  favour  of  the  object  of  the 
present  appendix;  because  it  shows  most  strongly,  how 
inseparably  the  language  is  allied,  in  scripture,  with  the 
ordinance  which  is  carried  into  effect  through  the  me- 
dium of  the  element  of  water.  The  word  regeneration, 
in  the  text  referred  to,*  refers  to  a  future  renewal  of  the 
material  universe.  It  is  well  explained  by  Dr.  Doddridge, 
on  the  place.  The  single  place  in  which  the  word  "  born 
again"  is  made  use  of,  without  an  especial  naming  of 
baptism,  is  1  Pet.  i.  23. — "  Being  born  again,  not  of  cor- 
ruptible seed,  but  of  incorruptible,  by  the  word  of  God, 
which  liveth  and  abideth  for  ever."  Here,  the  very  com- 
paring of  the  word  to  a  seed,  small  in  itself,  yet  com- 
prehending the  stamina  of  a  plant  or  of  a  tree,  may 
show,  that  the  matter  designated  is  a  mere  entrance  on 
the  Christian  state:  a  real  entrance,  however,  on  the 
substantial  benefits  of  it,  and  not  a  mere  profession  with 
a  view  to  them.  Baptism,  although  not  mentioned,  may 
have  been  alluded  to. 

Strictly  speaking,  this  is  the  only  text  which  can  be 
produced  to  the  effect  the  last  stated:  Yet,  as  some 
other  terms  may  be  thought  nearly  similar,  they  shall 
be  here  considered. 

First,  there  is  that  in  1  Pet.  i.  3.  which  speaks  of  the 
being  "  begotten  again  unto  a  lively  hope,  by  the  resur- 
rection of  Jesus  Christ  from  the  dead."  The  being 
buried  with  Christ  in  baptism,  is  iji  other  passages  con- 
nected with  an  immediate  interest  in  his  resurrection: 
And  accordingly,  where  this  is  spoken  of  as  opening 
new  prospects  to  the  hopes  of  men,  the  figure  of  being 
begotten,  as  to  a  new  state  of  existence,  must  designate 

*  Matth.  xix.28. 
Vol.  II.  o  o 


290  Genej'dl  Appendix. 

an  initiatory  act;  and  this  can  be  no  other,  than  the  first 
investiture  with  Christian  privilege. 

Similar  to  the  last  tex  ,  is  that  in  St.  James  i.  18. — 
"  Of  his  own  will  begat  he  us  with  the  word  of  truth." 
The  word  of  truth,  must  be  the  preached  gospel:  the 
time  of  its  being  received,  in  order  to  be  obeyed  and 
followed,  must  have  been  the  moment  of  the  begetting 
spoken  of:  xVnd  of  course,  this  is  not  the  same  with  that 
"  going  on  unto  perfection,"  which  is  the  object  of  the 
unceasing  labour  of  the  regenerate  Christian. 

In  the  first  epistle  of  St.  John,  the  expression  "  born 
of  God"  is  often  used.  The  purpose  of  using  it  is  to 
affirm,  that  the  consequence  of  being  so  born — a  continu- 
ance of  the  life  thus  begun  being  presumed — is  the 
"  not  committing  of  sin,"  and  the  "  overcoming  of  the 
world."  The  life  evidencing  the  new  birth,  is  certainly 
a  matter  of  habit,  but  must  be  dependent  on  its  seed  or 
principle;  which  is  more  precisely  expressed  in  the  first 
verse  of  the  fifth  chapter — "  Whosoever  believeth  that 
Jesus  is  the  Christ  is  born  of  God."  Here,  faith  and  the 
new  birth  are  coincident. 

Were  no  stronger  authorities  produced;  the  author 
would  consider  his  position  as  established  by  those  al- 
ready given.  For  it  appears,  that  baptism  was  ordained 
for  the  express  purpose  of  an  ingrafting  into  Christ — 
not  merely  into  a  visible  body  professing  his  name,  but 
into  his  invisible  kingdom,  with  whatever  it  possesses 
of  benefit  for  the  present,  or  of  prospect  for  the  future. 
It  appears  further,  that  expressions  like  those  in  ques- 
tion are  applied  to  denote  the  beginning  of  such  a  state, 
and  of  its  relations.  Accordingly,  on  the  maxim  referred 
to,  of  an  agreement  subsisting  between  any  two  subjects 


Of  Bap  tismal  Regenera  tion.  291 

with  which  a  third  agrees,  in  baptism  there  is  a  regene- 
ration or  a  being  born  again. 

But,  as  was  intimated,  in  the  only  places  in  which 
'*  regeneration,"  and  the  "  being  born  again"  are  used 
as  applicable  to  the  subject,  they  arc  accompanied  by 
circumstances,  which  distinctly  mark  their  association 
^vith  the  ordinance.  These  passages  shall  be  now  pro- 
duced; anfl  the  first  of  them,  shall  be  that  prominent  one 
in  the  third  chapter  of  the  gospel  of  St.  John,  beginning 
at  the  first  verse. 

Before  proceeding  to  the  several  parts  of  this  impor- 
tant passage,  there  may  be  propriety  in  making  a  few 
remarks,  grounded  on  the  general  tenor  of  it. 

The  first  is,  that  whatever  may  have  been  the  charac- 
ter of  Nicodemus,  at  any  succeeding  period  of  his  life; 
the  evangelist,  in  relating  the  present  transaction,  con- 
sidered hirnself  as  recording  something  faulty.  As  there 
is  nothing  of  the  kind  in  the  address  of  Nicodemus,  it 
must  have  been  in  his  being  ashamed — because,  it  may 
seem,  of  his  being  one  of  the  sanhedrim — to  approach 
the  Messiah  openly  and  in  the  face  of  the  world.  This  is 
gently  intimated  by  its  being  said — "  The  same  came 
to  Jesus  by  night."  But  there  could  have  been  no  use 
in  recording  this  circumstance,  except  with  the  view 
here  supposed:  And  there  is  further  evidence  to  the 
point,  in  what  we  find  afterwards  recorded  of  the  same 
Nicodemus,  in  the  7th  chapter  and  the  50  and  51  verses. 
In  that  place,  he  thus  defends  the  cause  of  Jesus  openly 
in  the  sanhedrim — "  Doth  our  law  judge  any  man  be- 
fore it  hear  him,  and  know  what  he  doeth?"  For,  although 
his  conduct  in  this  instance  is  far  from  being  in  agree- 
ment with  his  nocturnal  visit;  yet  the  evangelist  does  not 
record  the  former,  without  a  retrospect  to  the  latter;  at- 


299  General  Appendix. 

taching  to  the  name  of  Nicodemus  the  circumstance, 
that  he  was  "  the  Sume  that  came  to  Jesus  by  night  being 
one  of  them."  And  the  same  fault  is  repeated,  in  nearly 
the  same  words,  in  the  19th  chapter  at  the  39th  verse. 
The  probable  reason  in  both  these  places,  is,  to  show 
how  much  the  character  of  Nicodemus  had  become 
changed,  in  the  point  so  often  held  out  to  view. 

The  second  remark  is,  that  our  Saviour's  address  to 
him  was  an  intimation  of  censure;  not  indeed  naming 
the  fault,  but  striking  at  the  root  of  it  in  a  faulty  state 
of  mind.  This  is  in  harmony  with  the  general  tenor  of 
Christ's  religion,  which  aims  at  the  influencing  of  the 
conduct,  through  the  medium  of  the  affections. 

The  third  remark  is,  that  there  seems  to  have  been 
some  well  known  matter  referred  to  by  our  Saviour; 
which,  however,  Nicodemus  did  not  apprehend.  Now 
as,  in  the  interpreting  of  scripture,  it  is  lawful  to  avail 
ourselves  of  whatever  knowledge  has  come  down  to  us 
of  the  customs  and  the  opinions  of  the  gospel  age,  we 
ought  not  to  overlook  what  the  Talmuds  and  the  Tal- 
mudical  writers,  Maimonides  and  others,  have  related 
to  the  present  purpose.  They  say,  that  persons  who 
were  Heathen  by  birth,  but  desirous  of  admission  to  the 
Israelitish  covenant,  were  not  only  circumcised  as  the 
law  of  God  required;  but  baptized  also,  agreeably  to 
institutions  confessedly  human,  and  here  appealed  to 
for  the  purpose  of  explanation  merely.  And  the  writers 
alluded  to  say  further,  that  the  persons  thus  baptized 
were  said  to  be  "  born  again,"  on  account  of  the  new 
relations  on  which  they  entered. 

There  is  still  this  other  remark — that  the  kingdom 
spoken  of  is  the  church  of  Christ  on  earth;  not  indeed 
as  unconnected  with  a  better  kingdom  in  the  heavens — 


Of  Baptismal  Regeneration.  293 

for  to  this  the  other  is  preparatory — but  the  object 
especially  to  be  kept  in  view,  to  give  consistency  to  the 
passage. 

With  the  aid  of  these  remarks,  let  there  be  now  a 
transition  to  the  passage.     "  There  was  a  man  of  the 
Pharisees;*'  a  sect  to  whom  our  Saviour  was  obnoxious: 
"  named  Nicodemus,  a  ruler  of  the   Jews;"  and  there- 
fore one,  who  must  have  found  it  the  more  difficult  to 
acknowledge  the  prophet  of  Nazareth,  without  endan- 
gering his  own  standing  in  society.     "  The  same  came 
to  Jesus  by  night;"  with  a  view,  no  doubt,  to  the  se- 
crecy of  the  season.  "  And  said  unto  him,  Rabbi,  we 
know  that  thou  art  a  teacher  come  from  God;  for  no 
man  can  do  these  miracles  that  thou  doest,  except  God 
be  with  him."     Here  is  an  ample  acknowledgment  of 
the  divine  commission  of  the  person  addressed;  and  it 
shows,   what  a  struggle  there  must  have  been  in  the 
breast  of  the  applicant,  between  conviction  and  a  false 
shame.    The  blessed  Jesus,  in  the  same  spirit  in  which 
he  said  on  another  occasion — "  1  receive  not  honour 
from  men,"*  takes  no  notice  of  the  respect  intended  to 
be  shown  to  his  divine  mission,  but  passes  to  a  subject 
which  might  be  edifying  to  the  applicant;    and  was 
loudly  called  for  by  the  faulty  state  of  mind  laid  open 
by  his  speech — "  Verily,  verily,  I  say  unto  thee,  ex- 
cept a  man  be  born  again,  he  cannot  see  the  kingdom 
of  God:"  as  if  it  had  been  said — "Nicodemus,  you 
mistake  the  nature  of  the  testimony,  which  is  demanded 
of  you.    Unless  you  have  a  readiness  of  mind  to  enter 
into  the  new  relations  to  which  I  call  men,  you  cannot 
perceive-f  or  have  a  relish  for  the  dispensation,  now  tak- 

*  John,  V.  41.  t   I<?£»v. 


294  General  Appendix. 

ing  place  under  an  heavenly  designation,  in  my  person." 
Nicodcmus,  not  apprehending  the  sense  of  the  declara- 
tion of  our  Lord,  and  annexing  to  it  gross  ideas,  "  saith 
unto  him,  How  can  a  man  be  born  when  he  is  old?  Can 
he  enter  the  second  time  into  his  mother's  womb,  and 
be  born?"  Then  Jesus,  repealing  his  information,  but 
with  more  explicitness,  *'  answered.  Verily,  verily,  I 
say  unto  thee,  except  a  man  be  born  of  water,  and  of 
the  spirit,  he  cannot  enter  into  the  kingdom  of  God." 
Here  are  disclosed  the  mode  of  the  enjoined  profession, 
and  the  state  of  mind  answerable  to  it.  The  mode,  was 
by  the  rite  of  baptism;  a  transaction  visible  to  the  world; 
and  very  unlike  to  the  nocturnal  visit  that  had  been  re- 
proved. The  state  of  mind,  very  unlike  to  false  shame, 
was  such  as  can  only  come  from  the  source  of  all  good. 
Without  these  united — thus  the  Saviour  may  be  sup- 
posed t©  say — a  man  cannot  enter  my  church — cannot 
be  a  subject  of  the  evangelical  economy,  under  any  rea- 
sonable expectation  that  it  will  avail  him.* 

Our  Lord  adds  to  his  position  an  explanation — 
"  Marvel  not  that  I  said  unto  thee.  Ye  must  be  born 
again:"  that  is,  do  not  think  it  so  remote,  as  it  now 
appears,  from  ordinary  apprehension  and  belief.  "  The 
wind  bloweth  where  it  listeth:"  under  the  influence  of 
laws  which  you  can  neither  explain  nor  govern,  "  and 

*  There  exists  a  difference  of  opinion  on  the  question,  whether 
the  text  should  be  expounded  of  the  kingdom  of  gi'ace  on  earth, 
or  of  the  kingdom  of  glory  in  iieaven.  Mr.  Wall  reasons  (p.  356) 
very  ably  in  favour  of  the  latter,  and  faults  bishop  Burnet's  expo- 
sition of  the-  thirty-nine  articles,  because  it  explains  the  passage 
of  the  other.  The  interpretation  given,  is  that  which  is  the  most 
consistent  with  tlie  tenor  of  our  Lord's  discourse:  but  the  differ- 
ence makes  nothing  to  the  question  here  discussed. 


Of  Baptismal  Regeneration,  295 

thou  hearest  the  sound  thereof:"  its  effects  are  evident 
to  sense,  although  you  cannot  trace  them  to  their  cause, 
or  tell  "  whence  it  cometh  and  whither  it  goeth." 
There  is  subjoined — "  So  is  every  one  that  is  born  of 
the  spirit:"  that  is,  a  correct  disposition  is  a  matter  of 
sensibilit}'^,  which  cannot  be  unknown  to  the  person  of 
whom  it  is  descriptive;  while  the  divine  inspirer  of  it 
can  be  known  no  otherwise,  than  by  this  his  holy  influ- 
ence, sufficiently  declaring  the  high  agent  from  whom 
it  comes. 

Nicodemus,  having  his  mind  still  possessed  by  con- 
ceptions accommodated  to  sense,  **  said  unto  him,  how 
can  these  things  be?"  Jesus,  apparently  surprised  at 
such  dulness  in  one  of  his  standing  in  the  state,  "  said 
unto  him.  Art  thou  a  master  of  Israel,  and  knowest  not 
these  things?"  intimating,  that  the  doctrine  laid  down 
was  not  new,  although  now  applied  to  the  new  subject 
of  the  Redeemer's  kingdom.  It  had  been  familiar  in 
the  case  of  the  proselytes  of  righteousness;  and  there- 
fore, might  have  been  supposed  familiar  to  the  mind  of 
Nicodemus. 

Our  Lord  continues  his  discourse  as  follows — "  Ve- 
rily, verily,  I  say  unto  thee,  we  speak  that  we  do  know, 
and  testify  that  we  have  seen;  and  ye  receive  not  our 
witness."  This  seems  said  with  a  prospect  of  some 
high  truths  which  he  was  going  on  to  deliver,  and  which 
are  not  applicable  to  the  present  subject.  But  he  docs 
not  proceed  to  them,  without  looking  back  and  remark- 
ing — "  If  I  have  told  you  earthly  things,  and  ye  be- 
lieve not,  how  shall  ye  believe  \i  I  tell  you  of  heavenly 
things?"  Words,  which  still  help  to  explain  what 
had  gone  before;  and  show,  that  the  matter  contem- 
plated was  a  fit  membership   of  the  church  of  Christ 


296  General  Appendix, 

oil  earth;  and  that  the  circumstances  attached  to  it  were 
analogous  to  others,  which  had  been  instituted  and  prac- 
tised among  the  Jews  themselves;  in  order  to  the  giving 
of  the  greater  solemnity  to  the  introducing  of  Gentiles 
within  their  pale. 

That  this  was  done  by  baptism,  is  attested  by  docu- 
ments, both  Heathen  and  Jewish:  the  former  being  a 
passage  in  Terence,  the  Roman  historian,  and  another 
in  notes  on  Epictetus  by  the  Greek  moralist  Arrian;  and 
the  latter,  the  Talnmdic  writers.  It  is  the  only  ground, 
on  which  we  can  account  for  the  demand  on  the  baptist, 
as  to  his  authority  to  make  use  of  baptism,  for  the  ini- 
tiating to  a  discipleship  under  him,  as  we  find  in  the 
first  chapter  of  the  Gospel  of  St.  John.  They  who 
deny  that  there  was  such  an  institution  among  the  Jews, 
until  some  centuries  after  the  beginning  of  the  Chris- 
tian era,  are  driven  to  the  utterly  untenable  supposition, 
that  they  borrowed  the  ordinance  from  the  Christian 
dispensation.  But  the  earlier  introduction  being  admit- 
ted, it  accounts  for  what  our  Lord  adds---"  If  1  have 
told  you  earthly  things,  and  ye  believe  not,  how  shall 
ye  believe,  if  I  tell  you  of  heavenly  things?" 

Mr.  Wall*  affirms,  that  Calvin  was  the  first,  who  de- 
nied this  passage  to  be  meant  of  baptism.  And  he  no- 
tices that  Mr.  Stennett,  an  eminent  Antipaidobaptist, 
had  availed  himself  of  this  concession  of  the  reformer. 

Of  the  review  made,  the  following  may  be  stated  as 
the  result.  The  fault  of  Nicodemus  consisted  in  his 
supposing,  that  the  demands  of  the  gospel  might  be 
satisfied,  by  a  clandestine  acknowledgment  of  the  mi- 
raculous works  of  Christ,  and  their  evidence  of  his 

*  Page  354. 


Of  Baptismal  Regeneration.  297 

divine  mission.  Our  Lord,  on  the  contrary,  intended 
to  teach,  that  his  name  must  be  openly  professed  in  an 
ordinance  made  initiatory  into  the  body  of  his  disciples. 
The  sentiment  in  Nicodemus,  opposed  to  this,  was  in- 
dicative  of  a  wrong  state  of  mind,  which  required  cor- 
rection. Hence  the  necessity  of  a  different  cast  of 
inward  character;  the  excellency  of  which,  proclaims 
its  source  to  be  in  the  divine  agency.  And  finally;  the 
change,  inward  and  outward,  thus  held  out  as  demand- 
ing the  care  of  Nicodemus,  was  an  entering  on  a  state 
entirely  new,  in  all  its  relations,  and  in  all  the  duties 
attached  to  them:  a  change  which,  however  more  exalt- 
ed in  its  nature,  was  fitly  represented  by  that  accompa- 
nying the  baptismal  initiation  of  proselytes  among  the 
Jews. 

The  writer  of  this,  cannot  conceive  of  any  measure 
of  gracious  disposition  of  the  heart,  or  of  any  degree  of 
strictness  of  holy  conduct,  or  of  any  ardour  of  devo- 
tion, with  which  the  interpretation  given  is  not  consist- 
ent.    But  if  the  passage  be  conceived  of  as  teaching, 
first,  what  is  called  a  law-work,  under  which  the  awa- 
kened conscience  must  remain,  notwithstanding  all  the 
offers  of  the  gospel,  until  relieved  by  an  inward  com- 
munication of  pardon;  and  then,  an  alliance  of  this  with 
an  animal  sensibility,  which  tests  the  time  when  the 
subject  of  it  passes  from  the  state  of  nature  to  that  of 
grace;  the  author  is  free  to  confess,  that  if  he  could 
discern  this  in  the  instruction  given  to  Nicodemus,  all 
connexion  of  baptism  with  such  a  regeneration  should 
be  here  abandoned;  although  it  would  be  a  mystery  to 
him,  how  there  happened  to  be  a  reference  to  the  ordi- 
nance of  baptism,  for  the  explaining  of  a  matter  that 
runs  so  far  wide  of  it.     But  under  the  hope,  that  the 
Vol.  II.  p  p 


298  General  Appendix. 

passage  gives  no  countenance  to  the  interpretation 
alluded  to,  he  goes  on  to  other  texts:  first  how- 
ever remarking,  that,  if  he  have  misunderstood  this 
passage,  so  likewise  has  the  church  of  England;  as 
must  be  evident  to  every  one  who  attends  to  the  use 
made  of  it  by  her,  in  her  service  for  adult  baptism. 

The  next  which  he  produces  is  Tit.  iii.  5. — "  Accor- 
ding to  his  mercy  he  saved  us,  by  the  washing  of  rege- 
neration, and  renewing  of  the  Holy  Ghost."  The  word 
translated  "washing"*  signifies  rather  the  place  where, 
than  the  materials  by  which  the  washing  is  performed. 
Dr.  Doddridge,  in  his  note  on  the  place,  thinks  he  has 
proved,  in  another  work  of  his,  that  the  signification  of 
this  Greek  word  is  different  from  that  of  another,f  which 
is  the  vessel  used  for  washing.  It  makes  but  little  dif- 
ference. Whether  there  be  reference  to  the  element  or 
to  the  receptacle,  either  bath  or  vessel,  the  word  in 
question  must  have  been  used  in  a  lax  sense;  because 
regeneration  could  no  otherwise  have  been  predicated 
of  the  washing,  than  as  this  was  attached  to  an  ordi- 
nance, comprehending  the  outward  sign,  and  made  the 
medium  of  the  other.  Even  the  associating  of  so  sacred 
an  operation  with  a  process  which,  in  a  moral  point  of 
view,  was  nothing  in  itself,  is  demonstrative  of  the  near 
connexion  between  the  subjects,  as  they  are  contem- 
plated in  the  Christian  institutions.  Further,  the  text 
is  illustrative  of  the  difference  several  times  referred  to 
in  this  Appendix,  between  the  beginning  and  the  por- 
gress  of  the  work  of  grace;  to  the  former  of  which 
there  applies  the  subject  of  regeneration;  and  to  the  lat- 
ter, "  the  renewing  of  the  Holy  Ghost." 


Of  Baptismal  Regeneration.  299 

St.  Peter,  in  the  twenty-first  verse  of  the  third  chap- 
ter of  his  first  Epistle,  speaking  of  the  saving  of  Noah 
and  his  family  by  (or  in)  water,  perceives  an  analogy 
between  this  and  baptismal  salvation,  or  regeneration — 
"  The  like  figure" — the  words  in  the  original  are  much 
stronger — "  the  antitype  of  which*  doth  also  now  save 
us:"  words  which  nothing  can  satisfy,  but  an  alliance 
of  the  spiritual  grace  with  the  visible  sign — "not  the  put- 
ting away  of  the  filth  of  the  flesh"— -by  which  is  meant 
mere  defilement  of  the  person,  and  not  sensuality,  as 
some  grossly  misconceive---"  but  the  answer  of  a  good 
conscience  toward  God."  A  good  conscience  implies 
purgation  from  guilt;  and  therefore  if  it  makes,  in  bap* 
tism,  the  answer  here  ascribed  to  it;  this  must  be,  be- 
cause baptism  and  regeneration  go  hand  in  hand.  The 
answer  of  a  good  conscience,  having  been  much  insisted 
on  by  those  opposed  to  infant  baptism;  there  may  be 
propriety  in  not  dismissing  the  passage  without  the  re- 
mark, that,  if  this  make  against  the  baptism  of  infants; 
what  St.  Paul  says  in  Rom.  ii.  29,  of  *'  the  circumci- 
sion of  the  heart,"  might  by  a  parity  of  reasoning  be 
brought  to  prove,  that  there  had  been  an  error  in  the 
practice  of  infantile  circumcision. 

When  Ananias,  under  the  command  given  to  him  in 
a  vision,  went  to  confer  with  the  future  apostle  of  the 
Gentiles,  part  of  the  address  to  him  was---"  Arise,  and 
be  baptized,  and  wash  away  thy  sins."t  That  regene- 
ration is  concomitant  with  the  washing  away  of  sins, 
will  not  be  denied.  How  then  can  it  consistently  be 
denied,  that  they  are  alike  concomitant  with  the  idea  of 
baptism?  Very  close  indeed  must  have  been  their  alli- 

*  u  »irnvvov.  t  Acts,  xxi^  1 6. 


300  General  Appendix. 

ance,  in  the  mind  of  Ananias;  when,  notwithstanding 
his  knowledge  of  the  divine  determination  concerning 
the  future  employment  of  the  party,  he  did  not  think 
himself  excused  by  this  circumstance,  from  the  use  of 
the  instituted  mean.  Could  Ananias  have  doubted, 
whether,  in  the  counsels  of  God,  who  is  not  restricted 
to  his  own  institutions,  there  were  the  pardon  of  the 
sins  of  the  chosen  vessel?  Could  the  latter  doubt  of 
this  fact,  after  having  been  selected  by  Christ  himself, 
to  "  bear  his  name  before  the  Gentiles,  and  kings,  and 
the  children  of  Israel?''*  Certainly,  neither  of  these 
could  have  been  the  case.  But  man  is  tied  to  the  in- 
stituted mean,  although  God  is  not.  And  therefore,  so 
connected  were  the  two  in  the  mind  of  faithful  Ananias, 
that  he  could  not  separate  them  in  his  discourse,  how- 
ever distinct  he  knew  them  to  be  in  the  divine  mind. 

Congenial  with  the  above  passage,  is  that  in  Acts 
ii.  38.  where  St.  Peter  exhorts  his  Jewish  audience — 
"  Repent,  and  be  baptised  every  one  of  you  in  the  name 
of  Jesus  Christ,  for  the  remission  of  sins."  How  very 
unlike  are  all  expressions  of  this  sort,  to  the  idea  of  a 
mere  outward  ordinance;  significative  indeed  of  inward 
purification,  but  without  a  connexion  of  there  being  a 
beginning  of  this,  accompanying  the  sign! 

It  is  because  of  there  b^ing  very  few  texts  of  scrip- 
ture, using  the  terms  "  regeneration"  and  "  born  again;" 
that  there  have  been  comprehended  two  texts,  not  using 
the  same  language,  but  to  be  understood  as  speaking 
the  same  sense.  And  indeed  it  will  not  be  unsuitable  to 
go  beyond  those  texts,  to  other  places;  which  speak, 
although  not  expressly  of  remission  of  sins,  yet  of  an 

•  Acts,  ix.  15. 


Of  Baptismal  Regeneration.  301 

admission  into  the  church  of  Christ  by  baptism;  in  a 
manner  which  implies  the  possession  of  all  its  benefits. 
Instances  of  this,  may  be  seen  in  St.  Philip's  baptising 
of  the  eunuch;  in  St.  Peter's  ordering  of  the  baptising  of 
Cornelius  and  his  household;  and  in  the  baptising  of  the 
jailor  and  his  family  by  St.  Paul  and  Silas.  In  all  these 
instances,  if  baptism  were  not,  as  the  twenty  fifth  article 
declares,  "  a  certain  sure  witness  and  effectual  token 
of  grace,  and  God's  good  will;"  they  are  recorded 
under  circumstances  of  extreme  danger,  of  being  abused 
by  men  to  their  destruction. 

There  is  indeed  a  case  of  baptism,  and  it  is  the  only 
one,  which  has  been  brought  against  the  theory  here 
sustained.  The  case  is  that  of  Simon  the  sorcerer,  in  the 
eighth  chapter  of  the  Acts.  But  in  order  to  its  being  put 
in  contrast  with  the  other  cases,  it  is  necessary  to  sup- 
pose, that  from  the  beginning  to  the  ending  of  the 
transaction,  Simon  was  not  possessed  of  a  particle  of 
sincerity:  Whereas  this  cannot  be  made  to  appear  of 
either;  or  rather,  the  contrary  is  the  most  probable  of 
both.  After  the  recording  of  the  faith  and  baptism  of 
manv,  it  is  said — "  Then  Simon  himself  believed  also." 
Yes,  say  some — not  with  a  true,  but  with  an  historic 
and  temporary  faith.  This  is  one  of  the  distinctions,  in- 
vented to  accommodate  to  theory:  And  it  is  here  con- 
ceived  to  be  impossible  tq  show  a  place  in  the  New 
Testament,  in  which  the  word  "  believed"  is  used  in 
the  manner  supposed.  Simon,  for  any  thing  appearing 
to  the  contrary,  presented  himself  for  baptism  with  a 
pure  intention.  Being  baptised,  "  he  continued  with 
Philip,  and  wondered,  beholding  the  miracles  and  signs 
which  were  done."  No  intimation  is  here  given  of  its 
being  all  a  premeditated  plan,  for  a  corrupt  purpose. 


502  General  Appendix. 

How  long  his  continuance  with  Philip  lasted,  is  not 
said:  But  neither  is  it  said,  that,  during  the  term,  he 
manifested  any  token  of  duplicity.  Even  his  wonder  at 
the  miracles,  does  not  seem  to  have  excited  in  him  an 
ambition  to  do  the  like;  probably,  because  he  may  have 
considered  it  as  a  privilege  confined  to  the  apostolic 
character.  But  on  the  arrival  of  St.  Peter  and  St.  John, 
when  Simon  saw  that  the  power  of  working  miracles 
was  communicable;  and  "  that  through  laying  on  of  the 
apostles'  hands  the  Holy  Ghost  was  given;"  empower- 
ing others  to  do  the  works,  which,  done  by  them,  had 
excited  his  surprise;  "  he  offered  them  money,  saying, 
give  me  also  this  power,  that  on  whomsoever  I  lay 
hands,  he  may  receive  the  Holy  Ghost:"  enabling  me,  and 
others  through  me,  to  perform  such  works.  Thus,  his 
former  sordid  avarice  took  possession  of  him;  as,  in  very 
many  instances  within  our  observation,  w^e  may  remark 
the  recurrence  of  sinful  habits,  erasing  temporary  good 
impressions.  And  that  this  was  the  case  with  Simon, 
appears  from  St.  Peter's  indignant  reproof  to  him.  For 
although  the  apostle  treats  as  an  high  crime,  the  expec- 
tation "  that  the  gift  of  God  may  be  purchased  with 
money;"  and  although  he  tells  Simon — "  Thou  hast 
neither  part  nor  lot  in  this  matter;"  that  is,  in  the  apos- 
tolic office;  and  further — "  Thy  heart  is  not  right  in  the 
sight  of  God;"  as  had  appeared  from  his  corrupt  propo- 
sal; yet  he  exhorts  him — "  Repent,  therefore,  of  this 
thy  wickedness,  and  pray  God,  if  perhaps  the  thought 
of  thine  heart  may  be  forgiven  thee."  The  apostle  does 
not  exhort  the  offender,  to  repent  of  a  series  of  dissimula- 
tion; but  of  this  wickedness,  and  this  thought  of  his 
heart.  And  the  putting  of  a  "  perhaps"  to  the  prospect 
of  forgiveness,  may  reasonably  be  considered  as  design- 


Of  Baptismal  Regeneration.  303 

ed  to  show  the  greatness  of  the  crime;  aiifd  not  to  imply 
an  apprehended  impossibiUty  of  recovery,  from  a  crime 
so  great.  And  even  if  the  apostle  apprehended  this,  it 
would  have  been  consistent  with  what  we  elsewhere 
read  in  scripture,  concerning  hackneyed  practitioners  in 
iniquity;  that  there  may  be,  at  last,  an  utter  abandon- 
ment of  such  persons  by  the  grace  of  God.  The  apostle 
adds — '*  I  perceive  that  thou  art  in  the  gall  of  bitterness, 
and  in  the  bond  of  iniquity."  that  is,  still  under  the  do- 
minion of  thy  ancient  habits  of  avarice;  whatever  ap- 
pearances to  the  contrary  there  may  have  been  in  thy 
beginning  of  a  new  course,  under  the  influence  of  tem- 
porary good  impressions.  The  whole  tenor  of  the  inter- 
pretation, is  favoured  by  the  reply  of  Simon — "  Pray  ye 
to  the  Lord  for  me,  that  none  of  these  things  which  ye 
have  spoken  come  upon  me:"  which  is  not  the  natural 
language  of  a  detected  hypocrite;  although  such  he  is 
supposed  to  have  been  by  some;  but  a  temporary  re- 
turn of  the  convictions  of  his  better  moments.  Many  a 
drunkard,  and  many  a  sensualist  in  other  ways,  after  a 
real  conversion,  and  much  oftener  after  a  conversion, 
which  is  the  mere  effect  of  animal  sensibility,  has  re- 
turned "  like  a  dog  to  his  vomit"  And  it  has  been  not 
uncommon  to  hear  such  persons  utter  sentiments,  simi- 
lar to  that  of  Simon;  without  incurring  the  suspicion,  of 
their  being  otherwise  than  for  a  time  sincere.  There  is 
nothing  in  the  passage,  which  describes  his  case  as  dis- 
similar to  their's.  Perhaps,  the  idea  of  its  being  so  would 
not  have  occurred,  had  it  not  been  for  his  succeeding 
conduct.  For  although  we  read  no  more  of  this  man  in 
the  Bible,  yet  ecclesiastical  history  has  much  evil  report 
concerning  him.  So  it  has  of  other  apostates  from 
Christianity;  who  were  generally  the  worse  for  having 


804^  General  Appendix. 

experienced  its  convictions,  without  having  been  led  on 
to  its  edification. 

The  author  is  aware,  that  he  may  be  considered  as 
deficient,  in  not  having  noticed  the  texts  which  speak  of 
conversion:  a  word  which,  in  some  ears,  sounds  the 
same  as  regeneration.  The  truth  is,  he  considers  the 
two  words  as  not  the  same  in  meaning.  There  is  but 
one  place  in  the  New  Testament,  in  which  the  word 
"  conversion"  expresses  a  change  to  Christianity,  from 
bein^  in  a  state  alien  to  it.  It  is  in  Acts  xv.  3 — "  de- 
daring  the  conversion  of  the  Gentiles."  Doubtless,  if 
there  were  not  this  single  place  to  the  purpose,  it 
would  be  a  fit  word  to  denote  the  same  thing  at  any 
time.  But  the  taking  of  advantage  of  this,  to  apply  it 
to  persons  born  and  bred  under  the  Christian  covenant; 
holding  out  the  necessity  of  their  being  brought  within 
it,  at  subsequent  periods  of  their  lives;  is  one  of  the 
most  manifest  of  the  abuses  of  language,  which  have 
been  contrived  for  the  shielding  of  error  from  detection. 
The  words  *'  convert,"  "  converted,"  and  "  convert- 
ing," arc  used,  altogether,  four  times  in  the  New  Tes- 
tament,* and  never  to  express  any  other  sentiments, 
than  the  retrieving  or  the  being  retrieved  from  sin  fallen 
into,  in  violation  of  the  dispensation  under  which  the 
parties  were.  Our  Saviour  tells  his  disciplesf — '*  except 
ye  be  converted" — meaning  from  the  projects  of  am- 
bition just  before  manifested — "  ye  shall  not  enter  into 

*  Isaiah  vi.  10,  which  has  the  word  "  convert,"  is  quoted  in  three 
of  the  Evungclists  and  in  the  Acts;  but  this  is  not  properly  a  pas- 
sage of  the  New  Testament,  although  there  recited.  The  He- 
brew word  'y^  expresses  a  changing  from  sin. 

t   Mutthew  xviii.  3. 


Of  Baptismal  Regeneration.  305 

the  kingdom  of  heaven."  He  also  enjoins  St.  PeterJ 
"  when  thou  art  converted," — that  is,  from  the  aposta- 
cy  just  before  predicted — "  strengthen  thy  brethren." 
This  apostle  exhorts  the  Jewsf — "repent  ye,  and  be  con- 
verted, that  your  sins  may  be  blotted  out:"  But  he 
had  just  before  reproached  them  with  having  "  denied 
the  holy  One,  and  the  Just,  and  desired  a  murderer  to 
be  granted  unto  them."  And  St.  James,  twice,  al- 
though in  the  same  passage  of  his  fifth  chapter,  applies 
the  word  to  the  change  of  "  the  sinner  from  the  error  of 
his  way."  And  it  is  a  sinner  who  has  *'  erred  from 
the  truth,"  supposed  to  have  been  previously  professed. 
There  would  be  unreasonable  strictness,  in  forbidding 
to  the  discussion  of  sacred  subjects  the  use  of  a  word, 
merely  because  not  found  in  precisely  the  same  sense 
in  scripture;  especially  if  it  be  used  for  no  other  pur- 
pose, than  the  avoiding  of  circumlocution.  But,  when 
words  and  phrases  of  scripture  are  applied  in  senses 
not  there  attached  to  them;  and  when,  in  addition,  the 
subjects  which  thus  borrow  them  are  so  permanently 
parts  of  an  ecclesiastical  system,  as  that  this  cannot 
subsist  without  the  language  thus  borrowed  and  mis- 
applied; it  is  a  proof  of  some  error,  pervading  the  whole 
scheme.  The  error  here  supposed,  is  the  notion  of 
there  being,  in  the  divine  institutions,  the  sign  of  grace 
without  the  grace  itself.  This  error  must  needs  repre- 
sent conversion  and  regeneration,  as  substantially  the 
same.  But  according  to  the  use  of  scripture,  the  for- 
mer word  cannot  be  fitly  applied  to  any  other  subject, 
than  either  the  bringing  of  infidels  within  the  pale  of 
the  Christian  profession,  or  the  reclaiming  of  persons 

\  Luke  xxii.  32.  t  Acts  iii.  19. 

Vol.  II.  9„  ^ 


306  General  Appendix. 

within  that  pale  from  any  evil  courses,  into  which  they 
may  have  Tallen.  The  abuse  of  the  word  "  conversion," 
has  been  more  particularly  treated  of  in  the  second  part 
cf  the  present  work:  but  there  appeared  a  use  in  repeat- 
ing in  this  place,  a  few  of  the  remarks  there  made. 

It  can  hardly  be  supjiosed,  that  the  author  has  tra- 
velled thus  far,  in  the  road  laid  before  him  by  his  sub- 
ject; without  recollecting,  that  as  yet,  nothing  has  been 
said  of  the  relation,  w^hich  the  cited  texts  bear  to  the 
state  of  infancy.  Even  now  that  this  view  of  it  opens 
to  him,  he  does  not  propose  to  say  much  concerning  it. 
To  enter  on  the  discussion  of  the  subject  of  infant  bap- 
tism, will  hardly  be  expected  of  him,  since  contro- 
versy has  rendered  it  a  very  extensive  subject  of  itself. 
On  that  question,  doubts  do  not  commonly  occur, 
among  those  who  are  the  most  likely  to  read  the  pre- 
sent disquisition.  But  it  is  more  to  his  purpose  to  ask 
— where  is  the  passage  of  scripture,  which  makes  a 
difference  between  adults  and  infants,  as  to  the  point  in 
hand?  which  cautions  us,  that,  although  the  baptism  of 
the  former  is  currently  spoken  of  as  their  regeneration, 
it  is  otherwise  as  to  the  latter?  No  such  passage  will 
be  alleged;  and  therefore,  no  such  difference  exists. 
The  episcopal  church  quotes  Mark  x.  13,  and  fol- 
lowing, as  a  warrant  for  infant  baptism:  for — as  she 
implies — since  infants  are  to  be  brought  to  Christ,  and 
since  baptism  is  the  appointed  mode  of  bringing,  they 
must  be  brought  in  this  way.  But  there  is  here  no  ar- 
gument, that  does  not  go  to  the  length  of  the  partici- 
pation of  all  Christian  privileges.  If  this  be  set  aside, 
in  regard  to  infants;  and  if  it  be  said,  that  they  are  only 
put  in  the  way  of  instruction,  with  a  view  to  conversion 
at  some  future  time;  there  can  hardly  be  a  passage  of 


Of  Baptismal  Regeneration.  307 

scripture,  more  evidently  irrelevant  to  the  point,  which 
it  has  been  so  long  brought  to  prove.  That  the  whole 
subject  should  be  applied  in  scripture,  more  immedi- 
ately to  adults,  but  in  terms  comprehending  infants,  is 
natural:  because  the  mass  of  baptisms,  in  the  begin- 
ning, was  of  the  former;  and  besides,  there  were  not 
likely  to  be  peculiar  circumstances,  inviting  attention 
to  the  latter.  It  is  enough,  that  these  are  never  intro- 
duced, as  needing  any  other  regeneration,  than  that  ex- 
tended to  them  in  baptism.  Thus,  where  St.  Paul* 
instructs  parents  to  "  bring  up  their  children  in  the 
nurture  and  the  admonition  of  the  Lord;"  it  would  have 
been  natural  for  him  to  have  reminded  them,  if  there 
had  been  any  ground  for  it,  of  a  point  which  their  bap- 
tism signified,  but  did  not  accomplish.  The  case  of 
Timothy  is  remarkable.  His  grandmother  and  his  mo- 
ther had  been  Christians,  when  he  was  an  infant.  And 
when,  by  their  care,  he  had  been  instructed  in  the  holy 
scriptures  (as  appears  2  Tim.  iii.  15.)  it  is  utterly  im- 
probable that  they  had  been  inattentive  to  the  duty,  of 
bringing  him  to  Christ  in  baptism.  Of  his  subsequent 
regeneration,  we  read  nothing;  although,  according  to 
some,  without  this,  all  his  knowledge  of  the  holy  scrip- 
tures could  have  been  of  no  avail  to  him.  And  yet, 
without  any  reference  to  a  regeneration  in  his  riper 
years,  the  apostle  supposes  the  scriptures  "  able  to  make 
him  wise  unto  salvation."  The  same  sentiment  is  con- 
firmed by  another  text  produced  in  a  former  part  of  this 
work,  and  which  may  properly  be  repeated  here — it  is 
that  in  1  Cor.  vii.  14. — "  else  were  your  children  un- 
clean but  now  arc  they  holy" — or  "  saints"  which  is  the 

*   Eph.  vi.  4. 


308  General  Appendix. 

usual  translation  of  the  original  word.  Independently 
on  considerations  of  this  sort,  infantile  regeneration  de- 
pends on  infantile  baptism.  If  this  be  scriptural,  the 
other  is  so  of  course:  and  it  seems  a  desperate  attempt 
in  favour  of  infants,  to  assert  their  right  to  an  ordinance, 
at  the  risk  of  sacrificing  the  highest  privileges  attached 
to  it. 


SFXTION  II. 

Of  the  sense  of  the  whole  church  until  the  time  of 
Calvin. 

Dr.  Doddridge's  interpretation  of  Tit.  iii.  5. — Apostolic  fathers — 
Justin — Irenaeus,and  others  of  the  third  century — Fathers  of 
the  fourth — Waldenses  and  Wickliffe — Lutherans — Church 
of  England — Calvin  and  Calvinistick  churches. 

Dr.  Doddridge,  in  a  note  to  his  interpretation  of 
Tit.  iii.  5.  remarks  as  follows — "  the  sense  here  given 
of  this  much  controverted  passage  is  what  I  verily  be- 
lieve to  be  the  justest  and  safest;  though  I  am  well 
aware,  that  the  Christian  church  soon  began  to  lay  a 
disproportionate  stress  on  forms,  and  to  ascribe  too 
e^reat  efficacy  to  the  ritual  of  baptism."  Concerning 
so  good  a  man  as  Dr.  Doddridge,  there  ought  to  be  no 
doubt  of  his  verily  believing  as  above  stated  by  him; 
although  it  may  be  worth  any  man's  while  to  inquire, 
before  he  believe  like  him,  what  connexion  there  was 
between  the  laver,  or,  if  the  expression  be  better  liked, 
the  washing  spoken  of  by  the  apostle,  and  the  interpre- 
tation given  by  Dr.  Doddridge.     But  the  reason  of  the 


Of  Baptismal  Regeneration.  309 

above  quotation  from  this  respectable  author,  is  in  re- 
ference to  citations  from  early  writers,  to  be  here  made; 
in  order  to  draw  attention  to  the  circumstance — how 
far  from  fact  is  the  suggestion,  that  the  doctrine  of  bap- 
tismal regeneration  was  coincident  with  the  laying  of 
an  undue  stress  on  forms.  The  allegation  comes  with 
a  peculiarly  ill  grace,  from  the  minister  of  any  commu- 
nion, in  which  it  is  denied,  that  the  Christian  church  had 
forms  of  prayer,  even  from  the  age  of  the  apostles;  be- 
cause in  the  very  times  from  which  some  expressions 
are  taken  and  construed  (erroneously,  as  is  here  con- 
ceived) to  discountenance  forms  of  prayer,  baptismal 
regeneration  was  the  current  doctrine  of  the  church. 
Now  although  it  may  easily  be  believed  of  any  institu- 
tion, that  an  undue  attachment  to  the  forms  must  prove 
at  last  hostile  to  the  spirit  of  it;  yet  there  is  a  difficulty 
in  supposing,  that  so  grievous  a  departure  from  the 
faith,  as  this  according  to  the  opposite  theory  must  be, 
was  attendant  on  the  very  beginnings  of  formality;  or 
rather,  before  it  is  admitted  to  have  begun. 

The  author,  in  citing  opinions  of  early  writers  of  the 
church,  finds  them  to  his  hand,  in  the  books  of  note  on 
the  more  ordinary  questions  concerning  baptism.  For 
the  writers  on  such  questions  could  hardly  bring  autho- 
rities, without  their  being  such,  as  involve  the  leading 
sentiment  of  this  appendix;  so  familiar  with  the  fathers 
was  the  language  proper  to  it.  For  the  same  reason,  it 
is  here  thought  not  necessary  to  have  recourse  to  the 
original  writers,  for  the  authenticity  of  the  passages;  but 
that  they  may  safely  be  taken  from  those  of  modern 
times;  such  as  Mr.  Wall's  history  of  infant  baptism, 
and  Mr.  Bingham's  ecclesiastical  antiquities.  The 
edition  of  Mr.  Wall  to  be  here  referred  to,  is  the  se- 


310  General  Appendix. 

cond — published  in  1707.     Of  Mr.  Bingluim's  work, 
there  is  here  supposed  to  be  but  one  edition. 

In  the  remains  of  the  fathers  called  apostolic;  which, 
as  is  well  known,  are  not  more  than  enough  to  make  a 
small  octavo  volume;  there  does  not  appear  any  thing 
to  the  present  purpose,  except  in  the  works  of  a  sinirle 
writer.  Had  the  apostolic  fathers  treated  expressly  on 
the  nature  of  baptism;  it  would  probably  have  appeared 
in  terms,  manifesting  the  influence  of  the  sentiment  here 
sustained,  as  it  is  seen  in  the  scriptural  writings  before 
them;  and  in  those  of  fathers  of  high  character,  not 
long  after  them.  The  single  instance  alluded  to,  is 
Hermas:  the  writer  who,  perhaps,  in  point  of  judgment, 
is  the  lowest  on  the  scale  of  the  writers  of  his  age;  but 
whose  reputation  for  orthodoxy  is  sufficiently  testified, 
in  times  not  far  below  his  own.  And  besides,  what- 
ever may  be  thought  of  the  narrative  of  his  visions,  no 
one  can  withhold  admiration  from  the  Christian  moral- 
ity attached  to  them. 

Unless  H-ermas  had  conceived,  that  all  infants,  ad- 
mitted into  the  Christian  church  by  baptism,  were,  by 
the  same  ordinance,  engrafted  into  Christ,  in  every 
sense  to  which  the  expression  can  be  applied;  he  would 
hardly  have  spoken  of  those  who  had  been  Christian 
infants,  but  had  become  Christian  adults,  as  follows — 
"  Whosoever  therefore  shall  continue  as  infants  with- 
out malice,  shall  be  more  honourable  than  all  those  of 
whom  I  have  as  yet  spoken"  (who  were  different  degrees 
of  Christians,  including  martyrs  and  confessors.)  *'  For 
all  infants  arc  valued  by  the  Lord,  and  esteemed  first  of 
all."  Doubtless,  these  were  infants  who  had  been 
brought  to  Christ,  in  the  way  appointed  by  him. 


Of  Raptismal  Regeneration.  311 

In  another  place,  having  before  described  a  tower 
built  on  waters,  he  gives  a  reason  for  it  thus — "  Hear 
ye  therefore  the  reason,  why  the  tower  is  built  on  the 
waters:  because  your  life  is  saved  and  shall  be  saved  by 
water."  But  there  is  another  passage,  more  explicit 
perhaps  to  the  purpose,  although  connected  with  a  ftm- 
cifnl  suggestion  of  the  writer's  own  mind.  He  enter- 
tained the  notion,  that,  to  the  holy  men  who  died  be- 
fore Christ,  the  apostles  administered  the  rite  of  bap- 
tism in  the  invisible  state,  as  the  mean  of  their  being 
admitted  to  the  benefits  of  his  comihs:  in  the  flesh.  Now 
although  there  is  no  scriptural  warrant  for  this;  yet  it  is 
a  strong  evidence,  not  only  of  the  practice  of  the  rite 
of  baptism  in  his  day,  but  also  of  the  intimate  connex- 
ion supposed  between  the  spiritual  grace  and  the  visible 
sign  of  it.  The  work  of  Hermas  is  supposed  to  have 
been  written  while  St.  John,  the  last  surviving  apostle, 
was  still  living. 

Doubtless,  one  of  the  reasons,  why  so  little  is  to  be 
gathered  from  the  apostolic  fathers,  is,  that  not  one  of 
them  wrote  for  the  purpose  of  giving  an  account  of  the 
faith  of  Christians.  But  Justin,  w  ho  wrote  within  half 
a  century  of  the  decease  of  St.  John,  had  that  object 
professedly  in  view,  for  the  information  of  the  Heathen. 
He  thus  speaks  of  baptism,  in  his  first  apology — "  I 
shall  now  lay  before  you  the  manner  of  dedicating  our- 
selves to  God,  through  Christ,  upon  our  conversion: 
for  should  I  omit  this,  I  might  seem  not  to  deal  sin- 
cerely in  this  account  of  the  Christian  religion.  As 
many  therefore  as  are  persuaded  and  believe,  that  the 
things  taught  and  said  by  us  are  true,  and  moreover 
take  upon  them  to  live  accordingly,  are  taught  to  pray 
and  ask  of  God,  with  fasting,  the  forgiveness  of  their 


312  General  Appendix, 

former  sins;  we  praying  together  and  fasting  for  and 
with  them.  And  then  they  are  brought  to  a  place  of 
water,  and  there  regenerated  after  the  same  manner 
with  ourselves.  For  they  are  washed  in  the  name  of 
God  the  Father  and  Lord  of  all  and  of  our  Saviour 
Jesus  Christ;  for  Christ  has  said — unless  you  are  born 
again,  you  cannot  enter  into  the  kingdom  of  heaven." 
He  goes  on  thus,  in  the  next  section — "  The  reason  of 
this  we  have  from  the  apostles;  for  having  nothing  to 
do  in  our  first  birth,  but  being  begotten  by  necessity, 
or  without  our  consent,  and  trahied  up  also  in  vicious 
customs  and  company,  to  the  end  therefore  we  might 
continue  no  longer  the  children  of  necessity  and  igno- 
rance, but  of  freedom  and  knowledge,  and  obtain  re- 
mission of  past  sins  by  virtue  of  this  water;  the  penitent, 
who  now  makes  his  second  birth  an  act  of  his  own 
choice,  has  called  over  him  the  name  of  God  the  Fa- 
ther and  Lord  of  all  things."  Justin  afterwards  de- 
clares, that  baptism  is  called  "  illumination."*  This 
seems  to  have  been  a  familiar  name  of  it,  in  the  early 
church;  which  of  itself  shows,  that  the  principle  of 
illumination — "  the  promise  of  the  Father" — was  con- 
sidered as  given  in  the  ordinance.  And  indeed,  the 
same  follows  from  other  names,  familiarly  bestowed,  as 
"  the  gift,"t  "  the  garment  of  immortality, "|  "  the 
seal,"^  and — -vvhat  has  the  higher  authority  of  scripture 
— the  laver  of  regeneration.  || 

The  same  Justin,  in  his  dialogue  with  Trypho, 
speaks  as  follows — "  We  also,  who  by  him  have 
had    access  to    God,    have    not  received   this    carnal 


Of  Baptismal  Regeneration*  313 

circumcision,  but  the  spiritual  circumcision,  which 
Enoch  and  those  like  him  observed.  And  we  have 
received  it  by  baptism,  by  the  mercy  of  God,  because 
we  were  sinners:  and  it  is  enjoined  to  all  persons,  to 
receive  it  in  this  way."  Here  is  a  spiritual  circumcision 
spoken  of;  and  it  could  not  have  been  received  in  bap- 
tism, if  this  were  a  mere  outward  ordinance,  uncon- 
nected with  an  inward  renovation. 

In  the  same  spirit,  the  same  author  says  in  his 
first  apdogy — "  Several  persons  among  us  of  sixty 
and  seventy  years  old,  of  both  sexes,  who  were  disci- 
pled  to  Christ  in  their  childhood,  do  continue  uncor- 
rupted."  Now  this  discipling  in  childhood,  must  have 
been  an  engrafting  into  grace;  since  otherwise,  their 
continuing  uncorrupted  would  have  been  very  unsuita- 
bly mentioned.  And  again  he  says  in  his  second  apo- 
logy— *'  This  washing  is  called  illumination;  because 
the  minds  of  those  who  learn  those  things  are  enlight- 
ened." And  in  his  first  dialogue,  he  calls  baptism  "  the 
water  of  life."* 

Let  it  be  remembered  that  Justin,  in  the  ages  suc- 
ceeding him,  has  been  honourably  mentioned  as  a  dis- 
tinguished martyr  of  the  Christian  church;  and  compe*- 
tent  to  the  work  undertaken  by  him,  of  presenting  to 
the  Roman  emperor  and  senate  an  account  of  the  prin- 
ciples and  practices  of  the  Christians.  But  before  this 
author  is  parted  with,  it  may  be  worth  while  to  look 
back  to  the  allegation  of  a  coincidence  in  point  of  time, 
between  the  introduction  of  the  doctrine  of  baptismal 
regeneration,  and  an  undue  attachment  to  forma.  When 
by  those  attached  to  prescribed  forms  of  prayer,  there 

Vol.  II.  >  R  r 


5 14  "Creneral  Appendix. 

is  pleaded  the  practice  of  the  early  church;  the  princi- 
pal document  of  those  times  brought  forwards  against 
the  plea,  consists  in  two  words,*  in  the  first  apology 
of  the  same  Justin.  The  idea  of  the  minister's  praying 
with  his  whole  might,  has  been  thought  adverse  to  that 
of  his  praying  by  a  set  form.  The  advocates  of  the 
latter  way,  think  that  they  satisfy  the  scruple,  by  show- 
ing that  the  same  words  are  applied,  on  other  occasions, 
to  the  joining  in  precomposed  psalmody.  There  is  no 
design  of  entering  on  the  merits  of  the  question  in  this 
place.  But  the  inquiry  occurs — If  even  forms  of  prayer, 
however  unexceptionable  in  themselves,  were  un- 
known in  the  time  of  Justin;  is  it  to  be  conceived,  that 
there  had  taken  place  the  most  lamentable  of  all  the  bad 
effects  of  the  supposed  innovation — its  introducing  of 
a  tenet,  that  strikes  at  the  root  of  all  Christian  piety;  as 
that  now  under  consideration,  is  supposed  to  do  by 
many? 

Irenseus,  the  celebrated  bishop  of  Lyons,  wrote 
about  half  a  century  after  Justin.  Speaking  of  the  Sa- 
viour, he  says — "  He  came  to  save  all  persons,  by  him- 
self: all,  I  mean,  who  by  him  are  regenerated  unto  God; 
infants,  and  little  ones  and  children,  and  youths,  and 
elder  persons."  How  infants  could  have  been  regene- 
rated in  any  other  way  than  by  baptism,  it  is  difficult  to 
conceive.  The  same  writer  says  in  another  place — 
*'  And  again,  when  he  (Christ)  gave  his  disciples  the 
commission  of  regenerating  unto  God,  he  said  unto 
them" — Then  follows  the  commission  recorded  in  the 
latter  end  of  St.  Matthew's  gospel.  This  venerable 
man  testifies,  that  in  his  early  years,  he  had  often  heard 


•  Tli 


^Vtttftli- 


Of  Baptismal  Regeneration,  315 

Polycarp  discourse  of  St.  John  and  his  preaching.  Po- 
lycarp  was  made  bishop  of  Smyrna  by  St.  John;  and  is 
thought  to  have  been  the  angel  of  that  church,  so  ho- 
nourably mentioned  in  the  book  of  Revelation.  Ire- 
naeus's  day  was  too  early  to  admit  the  suspicion,  that 
the  substance  had  then  yielded  to  the  ceremony. 

Cotcmporary  with  Ireneeus,  was  Clement  of  Alexan- 
dria; who*  affirms  it  to  be  the  effect  of  the  divine  agen- 
cy, *'  to  form  man  out  of  the  earth,  to  regenerate  him 
by  water,  and  to  increase  him  by  the  spirit."  Here 
are  creation,  regeneration  and  renovation;  precisely  in 
the  relation  to  one  another,  in  which  they  are  affirmed 
by  the  advocates  of  the  present  doctrine.  In  another 
place,  Clement  gives  as  the  reason  of  baptism  being 
called  illumination — "  because  it  confers  the  first  light, 
and  is  the  introduction  to  all  other  divine  illuminating 
mysteries;  therefore,  from  what  it  accomplishes,  we 
honour  it  with  the  proper  name  of  illumination:"  a 
very  improper  name,  as  would  seem,  unless  the  illu- 
minating principle  were  attendant  on  the  right  admi- 
nistration of  the  ordinance. 

Tertullian,  who  lived  not  long  after  both  the  former, 
is  known  to  have  written  inconsistently  on  the  subject 
of  baptism;  in  one  place  advising  to  delay  that  of  in- 
fants; although,  in  another,  allowing  it  in  cases  of  ne- 
cessity; and,  in  several  places,  speaking  as  though  he 
thought  it  essential  to  salvation:  notwithstanding  his 
having  given  the  innocency  of  persons  of  early  years  as 
a  reason,  why  their  baptism  should  not  be  hastened. 
On  that  point,  he  has  certainly  delivered  himself  in  a 
manner,  in  which  he  is  not  supported  by  any  early  wri- 

*  Paed.  B.  1.  ch.  12. 


316  General  Appendix. 

ter.  And  yet,  in  relation  to  the  matter  now  under  con- 
sideration, he  adopts  the  current  language  of  his  lime. 
For  having,  in  his  book  on  baptism,*  quoted  our  Lord's 
commission  to  baptize,  he  affirms  it  to  be  designed  for 
all;  and  proves  his  position  by  the  passage  in  St.  John 
iii.  5 — "  except  a  man  be  born  of  water  and  of  the  spi- 
rit, &c."  And  in  the  same  book,t  he  remarks  an  imi- 
tation of  the  Jewish  and  Christian  institutions  among 
the  Heathen.  For  he  says,  that  they  baptized  in  the 
mysteries  of  Apollo  and  of  Ceres:  and  adds — "  they 
say,  they  do  this  for  their  regeneration,  and  the  pardon 
of  their  former  perjuries." 

Whatever  may  be  thought  of  Origen,  in  respect  to 
orthodoxy;  there  will  be  no  doubt  of  his  fidelity,  when 
his  language  is  produced  in  evidence  of  what  was  cus- 
tomary in  his  day.  He  has  the  following  passage— 
*'  Then  again,  we  may  inquire,  when  it  is  that  the  an- 
gels here  spoken  of  (meaning  in  Matthew  xviii.  10.) 
are  set  over  those  little  ones  showed  by  our  Saviour? 
Whether  they  took  the  care  and  management  of  them, 
from  the  time  when  they,  by  the  washing  of  regenera- 
tion, whereby  they  were  new  born,  do,  as  new  born 
babes,  desire  the  sincere  milk  of  the  word;  and  are  no 
longer  subject  to  any  evil  power." 

Within  half  a  century  of  Origen,  lived  St.  Cyprian. 
It  would  require  much  transcribing  of  the  passages, 
were  they  taken  at  full  length,  in  which  he  connects 
baptism  with  regeneration.  It  was  a  familiar  idea  with 
him.  Thus,  in  the  name  of  himself  and  a  council  of 
sixty-six  bishops,  he  tells  Fidus,  a  bishop  who  had 
adopted  the  fancy  of  not  baptizing  infants  before  the 

»  Chap.  12.  13.  t  Chap.  5. 


Of  Baptismal  Regeneration.  317 

eighth  day,  that  he  was  mistaken  in  this  matter:  "  un- 
less (says  he)  the  grace  itself,  which  is  given  to  baptized 
persons,  is  greater  or  less,  according  to  the  age  of  those 
who  receive  it;  whereas  the  holy  spirit  is  given,  not  by 
different  measures,  but  with  a  fatherly  affection  and  kind- 
ness equal  to  all."  Here  is  a  grace,  actually  bestowed  on 
infants:  and  it  is  called  in  this  very  epistle  "  the  spiritual 
circumcision."  Further,  the  father  puts  together  the  epi- 
thets "  baptized"  and  "  sanctified,"  in  such  a  manner  as 
shows,  that  he  accounted  them  the  same.  He  also  says 
in  his  book  "  De  Lapsis,"  aggravating  the  wickedness 
of  those  who  had  fallen  away  during  the  persecution — 
"  That  nothing  might  be  wanting  to  the  measure  of 
their  wickedness,  their  little  infants  also,  being  led  or 
brought  in  their  parents'  arms,  lost  that  which  they  ob- 
tained presently  after  they  were  born," 

After  St.  Cyprian,  there  have  not  come  down  to  the 
present  times  any  writers  of  note,  in  the  first  three  cen- 
turies; unless  Arnobius  and  Lactantius  be  reckoned  in 
the  third  century,  rather  than  in  the  fourth.  Neither  of 
these,  seems  to  have  said  any  thing  to  the  present  point. 
It  has  been  far  from  the  wish  of  the  author,  to  swell 
his  pages  with  large  quotations;  or,  much  more  might 
have  been  given:  but  it  seemed  to  him  of  importance, 
to  present  an  unbroken  chain  of  sentiment,  from  the 
apostolic  age  through  the  ages  of  martyrdom.  For  it 
is  very  improbable,  that,  during  the  times  in  which 
Christians  were  so  familiar  as  we  find  them  with  the 
baptism  in  blood,  as  martyrdom  was  sometimes  called; 
the  most  eminent  and  most  venerated  of  the  bishops 
and  pastors  of  the  church,  should  have  egregiously 
mistaken  the  true  meaning  of  the  baptism  by  water. 


318  General  Appendix. 

And  it  is  remarkable,  that,  while  other  subjects  are 
occasionally  spoken  of  in  such  a  manner,  as  not  to  de- 
termine questions  since  arisen  on  them;  and  while  this 
is  true  of  baptism,  relatively  to  all  questions  besides  the 
present;  the  ordinance  is  seldom  mentioned,  without" 
Bome  name  or  some  circumstance  attached  to  it,  evi- 
dently demonstrative,  that  it  was  considered  as  a  rege- 
neration, in  every  sense  in  which  the  word  can  apply  to 
the  being  brought  within  the  Christian  covenant. 

On  descending  to  the  fourth  century,  as  writers 
abound,  so  of  course  there  abound  the  testimonies, 
applying  to  the  purpose  of  this  appendix.  It  would  be 
superfluous  to  introduce  many  of  them;  but  there  shall 
be  given  a  few,  to  serve  for  a  specimen  of  all. 

Gregory,  bishop  of  Nazianzen,  extolling  baptism  in 
his  oration  on  the  subject,  and  describing  its  import- 
ance, under  the  names  usually  attributed  to  it,  says-— 
"  We  call  it  the  gift,  the  grace,  the  washing,  the  anoint- 
ing, the  enlightening,  the  garment  of  incorruption,  the 
laver  of  regeneration,  the  seal  and  whatever  else  is  ho- 
nourable." In  the  same  oration,  having  spoken  of 
man's  natural  state,  and  having  remarked — God  has 
not  left  his  creature  without  a  remedy;  but,  as  he  first 
made  us,  so  he  renews  us  by  the  divine  formation  of 
baptism — he  adds — "  Which,  as  it  is  a  seal  to  such 
persons  as  newly  enter  into  life,  so,  to  those  that  are 
adult,  it  is  a  grace  and  a  restoring  of  the  image  which 
they  had  left."  Here  is  an  especial  recognising  of  the 
doctrine,  as  applying  to  infants.  Afterwards,  the  same 
eloquent  bishop,  having  spoken  of  baptism  as  the  en- 
tering into  a  covenant  with  God,  makes  the  considera- 
tion a  caution  against  a  lapse;  because,  as  he  tells  his 
audience,  there  is  no  regeneration  afterwards.     That 


Of  Baptismal  Regeneration.  319 

there  may  be  repentance,  although  attended  with  diffi- 
culty, he  admits. 

Chrysostom,  another  Greek  bishop,  celebrated  for 
the  popularity  of  his  preaching,  says,  in  one  of  his  ho- 
milies— "  As  a  mark  is  set  upon  soldiers,  so  the  spirit 
is  put  upon  true  believers."  And  this  marking  by  the 
spirit  he  considered  as  done  in  baptism;  because  he 
makes  it  the  distinctive  character  of  Christians,  as  cir- 
cumcision had  been  the  distinctive  character  of  the 
Jews.  Still  further,  contrasting  the  two  subjects,  he 
says — "  But  our  circumcision,  I  mean  the  grace  of 
baptism,  gives  cure  without  pain;  and  procures  to  us  a 
thousand  benefits,  and  fills  us  with  the  grace  of  the  spi- 
rit." And  immediately  afterwards,  he  calls  it  by  the 
name  evidently  used  by  St.  Paul,  as  going  to  the  extent 
of  spiritual  benefit — "  the  circumcision  made  without 
hands." 

Although  there  would  be  injustice  done  to  the  me- 
mories of  these  celebrated  men,  in  supposing  that  such 
sayings  are  the  mere  embellishments  of  eloquence;  yet, 
the  same  sentiment  may  be  exhibited  in  the  greater 
simplicity  of  historic  language.  For  Eusebius,  in  his 
life  of  Constantine,  represents  the  emperor  as  saying, 
in  reference  to  his  contemplated  baptism — "  Now  is  the 
time  for  me  to  enjoy  the  seal  of  immortality;  now  is 
the  time  for  me  to  obtain  the  seal  of  salvation." 

To  these  citations,  there  might  be  additions  from  the 
same  and  from  other  writers,  and  from  the  language 
held  by  councils;  and  not  in  any  instance  in  the  shape 
of  argument,  but  as  using  ordinary  language,  to  ex- 
press uncontradicted  doctrine.  But  there  shall  suffice 
one  instance  more — that  of  Austin;  of  the  same  Austin 
who  laid  the  foundation  of  Calvinism;  without  advert- 


320  General  Appendix. 

ing  to  the  circumstance,  so  far  as  appears,  that  he  was 
putting  force  into  other  hands  in  future,  for  the  taking 
away  of  an  ancient  landmark,  by  him  held  sacred;  and 
which  perhaps,  in  his  own  day,  all  his  popularity  would 
not  have  enabled  him  to  remove  from  its  place,  had  he 
been  so  inclined. 

There  being  no  question  concerning  the  sense  of 
this  eminent  man,  one  passage  from  his  voluminous 
writings  may  be  sufficient.  After  stating,  that  the  uni- 
versal practice  of  the  church  would  be  sufficient  to 
warrant  infant  baptism  to  have  been  from  the  apostles, 
even  if  there  were  no  scriptural  authority  for  it;  he 
goes  on  thus — "  Yet  we  may  besides  take  a  true  esti- 
mate, how  much  the  sacrament  of  baptism  does  avail 
infants,  by  the  circumcision  which  God's  former  peo- 
ple received.  For  Abraham  was  justified  before  he 
received  that,  as  Cornelius  was  endued  with  the  Holy 
Spirit,  before  he  was  baptized.  And  yet  the  apostle 
says  of  Abraham,  that  he  received  the  sign  of  circum- 
cision, a  seal  of  the  righteousness  of  the  faith,  by  which 
he  had  in  heart  believed;  and  it  had  been  counted  to 
him  for  righteousness.  Why  then  was  he  commanded, 
thenceforward  to  circumcise  all  his  male  infants  on  the 
eighth  day,  when  they  could  not  yet  believe  with  the 
heart,  that  it  might  be  counted  to  them  for  righteous- 
ness; but  for  this  reason,  because  the  sacrament  is  of 
itself  of  great  import?  Therefore,  as,  in  Abraham,  the 
righteousness  of  faith  went  before;  and  circumcision, 
the  seal  of  the  righteousness  of  faith,  came  after;  so, 
in  Cornelius,  the  spiritual  sanctification  by  the  gift  of 
the  Holy  Spirit  went  before;  and  the  sacrament  of  re- 
generation, by  the  laver  of  baptism,  came  after.  And 
as  in  Isaac,  who  was  circumcised  the  eighth  day,  the 


Of  Bap  tismal  Regeneration.  32 1 

seal  of  the  righteousness  of  faith  went  before,  and,  as 
he  was  a  follov/er  of  his  father's  faith,  the  righteousness 
itself,  the  seal  whereof  had  gone  before  in  his  infancy, 
came  after;  so,  in  infants,  the  sacrament  of  regeneration 
goes  before;  and,  if  they  put  in  practice  the  Christian 
rehgion,  conversion  of  the  heart,  the  mystery  whereof 
went  before  in  their  body,  comes  after." 

The  author  is  not  inattentive  to  the  force  of  the  last 
words  of  the  quotation  from  St.  Austin.  And  it  is  here 
recollected,  that  they  may  be  thought  to  favour  senti- 
ments very  different  from  those  now  sustained;  espe- 
cially when  taken  in  connexion  with  what  the  father 
goes  on  to  say,  in  a  passage  which  will  be  introduced  in 
a  subsequent  part  of  this  appendix.  The  author  takes 
the  liberty  of  believing,  that  Austin  felt  the  pressure  of 
a  difficulty  on  this  point;  the  result  of  a  struggle  be- 
tween the  opinions  introduced  by  iiim  into  the  Chris- 
tian church,  and  the  orthodox  doctrine  of  baptismal  re- 
generation; which,  however,  he  does  not  seem  to  have 
ever  questioned.  Indeed  he  held  it  up  so  high,  as  to 
make  it  the  line  of  distinction  between  the  salvation  of 
some  iofants,  and  the  damnation  of  others;  as  was  shown 
in  a  former  part  of  the  present  work. 

This  notion  concerning  infants,  having  its  rise  about 
the  beginning  of  the  fifth  century,  continued  in  its  ori- 
ginal form,  until  the  eleventh;  when  there  was  intro- 
duced the  distinction  between  positive  and  privative 
punishment,*  which  received  the  papal  sanction.  From 
this  time,  infants  were  supposed  to  be  deprived  of  the 
beatific  vision,  but  not  to  be  subjected  to  the  torments 
of  hell.  Calvinism  has  rested  the  subject  on  a  ground, 

*  "  Poena  sejisiis"  and  "  poena  damni." 
VdL.  II.  s  s 


322  General  appendix. 

which  was  as  new  in  the  seventeenth  century,  as  the  other 
had  been  in  the  beginning  of  the  fifth;  making  election 
the  line  of  distinction  between  the  saved  and  damned  in 
a  state  of  infancy.  These  are  inventions  of  the  wit  of 
men,  concerning  a  portion  of  the  human  race,  of  whom 
the  Lord  of  life  hath  said — "  Of  such  is  the  kingdom 
of  heaven." 

Besides  Austin,  there  are  other  writers  near  his  time, 
who  express  the  sentiment,  that  unbaptized  children  are 
under  some  degree  of  punishment  in  another  world. 
But  no  authorities  are  to  be  produced  from  the  first 
three  centuries.  When  at  last  there  was  introduced  the 
idea  of  the  necessity  of  baptism  to  salvation  in  all  cases, 
without  an  allowance  for  unavoidable  omission,  the 
Christian  clergy  found  themselves  constrained  to  adopt 
the  unauthorized  opinion  of  a  baptism  in  blood.  That  a 
person  converted  to  the  faith,  and  called  to  suffer  death 
for  it  before  baptism  could  be  obtained,  was  a  fit  sub- 
ject of  the  promises  of  God,  may  reasonably  be  believed. 
How  it  can  come  under  the  name  of  baptism,  does  not 
appear.  But  thus  it  is,  that  one  error  calls  for  another, 
to  counterbalance  consequences  not  intended.  From 
the  same  source  there  arose  in  the  Christian  church 
the  unauthorized  notion  of  a  middle  state. 

To  return  to  St.  Austin.  If  there  be  any  doubt  that 
his  sense  on  the  subject  of  baptismal  regeneration  was 
as  here  stated,  there  may  be  referred  to  a  decisive  evi- 
dence of  it  in  his  discourse  on  the  third  chapter  of  St. 
John's  gospel,  published  in  the  ninth  volume  of  the 
Paris  edition  of  his  works.  His  interpretation  of  that 
chapter  is  much  the  same,  as  the  view  of  it  given  in 
this  appendix.  The  discourse  alluded  to,  is  said  by 
Dupin  to  have  been  written  about  the  year  422.  If  any 


Of  Baptismal  Regeneration.  323 

favourer  of  the  doctrines  of  the  father,  should  thhik 
it  charitable  to  believe,  that  after  writing  against  the 
Pelagians  he  changed  his  opinion  concerning  what 
passed  in  the  interview  between  our  Lord  and 
Nicodemus;  let  the  proposer  of  the  supposition  be 
aware,  in  the  first  place,  that  there  is  no  evidence  of 
such  a  change;  and  then,  that  it  will  be  a  poor  compli- 
ment to  the  memory  of  the  father,  and  not  consonant 
with  his  high  reputation,  to  believe,  that  of  the  thirty- 
five  years  of  his  episcopacy,  all  but  the  last  eight  of 
them  were  disfigured  by  material — perhaps  it  will  be 
said — fundamental  error. 

That  from  the  time  of  St.  Austin,  all  the  churches  in 
communion  with  the  church  of  Rome  continued,  and 
to  this  day  continue,  to  profess  the  doctrine  in  question, 
is  a  matter  which  will  not  be  disputed:  and  it  is  here 
mentioned,  not  as  of  authority  to  prove  the  truth  of  the 
doctrine,  but  merely  in  aid  of  the  present  object;  which 
is  to  show,  that  the  contrary  opinion  had  its  origin  in 
Calvinism,  and  cannot  be  traced  to  any  other  source. 

For  the  same  reason,  there  is  here  mentioned  the 
Greek  church;  which,  after  the  limes  of  the  authorities 
above  given,  divided  from  the  Latin,  chiefly  owing  to 
contests  for  pre-eminence  between  their  respective  pa- 
triarchs. Although  they  have  been  severed  for  many 
centuries,  yet  they  agree  in  this  matter;  for  which,  as 
the  fact  is  not  likely  to  be  disputed,  there  shall  be  given 
this  single  authority  from  Smith's  Account  of  the 
Greek  Church,  a  book  of  acknowledged  reputation. 
After  mentioning*  that  immersion  is  the  usual  mode  of 
baptism,  but  that  aflfusion  is  sometimes  practised,  he 

*  Page  112. 


324  General  Appendix* 

says — "  But  whether  the  sacramental  rite  be  either  by 
immersion  or  affusion,  the  effect  of  the  sacrament  is  the 
same;  that  is,  the  washing  away  of  original  sin,  derived 
from  the  first  parent  of  mankind,  (which  they  call  the 
ancestral  sin*)  and  an  undoubted  seal  of  eternal  life; 
the  baptized  persons  being  regenerated,  and  made  mem- 
bers of  the  body  of  Christ." 

It  is  natural  enough  to  inquire,  whether  during  the 
dark  ages  which  intervened  between  the  fifth  century 
and  the  reformation^  and  under  the  litde  insight  enjoyed 
in  some  places  of  the  errors  of  the  prevalent  supersti- 
tion, there  took  place  an  unveiling  of  the  supposed  er- 
ror, lying  hid  under  the  doctrine  of  baptismal  regenera- 
tion. And  it  might  be  expected,  that  if  this  detection 
were  to  be  found  any  where,  it  would  be  among  the 
Waldenses.  They  thought,  they  spoke,  and  they  suf- 
fered boldly,  in  whatever  pertained  to  the  ministry,  and 
other  subjects  which  human  inventions  had  obscured. 
But  in  the  testimony  which  they  bore  to  the  truth,  they 
do  not  appear,  in  regard  to  the  present  particular,  to 
have  departed  from  what  was  held  by  the  Christian 
world  in  general.  Their  enemies,  charged  them  with 
holding  many  things,  which  they  denied.  They  would 
certainly  have  been  loaded  with  a  charge,  had  there 
been  room  for  it,  on  the  present  subject.  But  no  such 
was  made;  and  it  is  therefore  reasonable  to  believe,  that 
there  was  no  occasion  given. 

Wickliffe  was  also  a  fore-runner  of  the  reformation. 
Of  the  controversies  to  which  he  gave  occasion,  and  of 
their  results,  there  remain  sufficient  documents.     Of 


Of  Baptismal  Regeneratibn.  325 

his  being  faultf  d  by  the  papal  establishment,  as  to  the 
present  particular,  there  is  nothing  to  show. 

To  the  great  change  which  took  place  in  the  Chris- 
tian world  under  the  name  of  the  reformation,  Luther 
confessedly  gave  a  beginning,  and  therefore,  the  next 
inquiry  presenting  itself  is  for  the  present  subject,  as  it 
stands  in  the  confessions  of  the  churches  which  ac- 
knowledge him  for  their  reformer.  The  result  of  the 
inquiry  must  be,  that  there  is  not  a  single  truth  affirm- 
ed by  them,  more  explicitly  declared  than  that  which  it 
is  the  object  of  this  appendix  to  establish. 

The  confession  of  Augsburg,  in  the  thirteenth  arti- 
cle, entitled,  "  of  the  sacraments,"  says — "  They"  (the 
Lutheran  churches)  "  teach  that  the  sacraments  were 
instituted,  not  merely  as  signs  of  a  Christian  profession 
among  men,  but  as  signs  and  testimonies  of  God's 
good  will  and  pleasure  towards  them."  And  the  same 
confession,  in  the  ninth  article,  entitled  '*  of  baptism," 
says — "  They"  (the  same  churches)  "  teach  the  utility 
and  necessity  of  baptism  for  salvation,  that  the  grace 
of  God  is  therein  offered  unto  us;  and  that  children, 
being  baptized,  are  received  into  the  grace  of  God." 

Of  the  church  of  England,  there  is  no  necessity  to 
speak  in  this  place.  In  the  fourth  part  of  the  work,  it 
has  been  shown,  how  clearly  the  subject  is  declared  in 
her  articles,  her  catechism,  her  baptismal  services  and 
her  homilies.  If  the  doctrine  be  an  error,  it  is  one  which 
taints  her  whole  system;  because  it  has  a  relation  to  all 
its  parts. 

Before  the  saying  of  any  thing  concerning  Calvinist- 
ick  churches,  there  may  be  use  in  taking  a  view  of  the 
shape  in  which  the  subject  appears  in  Calvin's  own 
work.     For  the  present  writer,  fearing  indeed  the  ap- 


326  General  Appendix. 

pearance  of  arrogance,  yet  exercising  the  freedom  of 
sentiment  essential  to  sincere  inquiry,  takes  the  liberty 
of  believing,  that,  relatively  to  the  matter  in  hand, 
there  is  in  Calvin's  Institutions  an  assemblage  of  oppos- 
ing truth  and  error,  on  the  present  point:  of  error  re- 
cently  invented;  and  of  ancient  truth,  reluctantly  retiring 
from  the  intrusions  of  the  other. 

In  the  fourth  book,  ch.  xv.  sect.  1,  Calvin  treats  of 
baptism;  which  he  defines — "  the  sign  of  initiation,  by 
which  we  are  admitted  into  the  society  of  the  church, 
in  order  that  being  incorporated  into  Christ,  we  may  be 
numbered  among  the  children  of  God."  If  words  have 
any  determinate  meaning,  this  goes  to  the  extent  of  the 
doctrine  of  baptismal  regeneration,  as  held  by  the  church 
of  England.  But  he  is  afterwards,  if  possible,  more 
express.  For  in  the  16th  ch.  sect.  4,  after  speaking  of 
circumcision  as  a  sign  of  remission  of  sins  and  morti- 
fication of  the  flesh,  he  goes  on,  as  already  quoted  in  the 
first  part  of  this  work,  to  remark,  "  the  promise,  in 
which  we  have  stated  the  virtue  of  the  signs  to  con- 
sist, is  the  same  in  both;  including  the  paternal  favour 
of  God,  remission  of  sins,  and  eternal  life."  He 
adds,  "  the  thing  signified  also,  is  one  and  the  same, 
namely,  regeneration.  The  foundation,  on  which  the 
accomplishment  of  these  things  rests,  is  the  same  in 
both."  But,  after  this  strong  passage  he  has  the  senti- 
ment, that,  in  infants  dying  after  they  are  baptized,  it 
is  to  be  believed,  that  the  grace  of  God  makes  up  the 
defect;  because  by  reason  not  of  a  wicked  will,  but  of 
want  of  age,  they  can  neither  believe  with  the  heart  to 
righteousness,  nor  confess  with  their  mouth  to  salva- 
tion.    He  says  the  sajcrament  of  baptism  is  one  thing. 


Of  Baptismal  Regeneration.  327 

and  conversion  of  the  heart  another:  but  God  Almighty- 
makes  up  what  was  r.ot  wilfully  wanting. 

The  above  is  said,  as  especially  pertinent  to  infant 
baptism;  concerning  which,  Calvin  is  there  discoursing. 
In  the  7th  section,  he  quotes,  against  the  Anabaptists, 
the  passage  in  St.  Mark,  x.  13,  which  records  the 
bringing  of  the  young  children  to  Christ;  and  the  like 
application  is  made  of  it,  as  in  the  church  of  England. 
And  care  is  taken  to  explain  what  was  understood  by- 
children* — "  Two  words,"  (says  Calvin)  "  used  by 
the  Greeks  to  signify  little  infants  hanging  on  the 
breast."  But  Turretine,  however  great  with  him  the 
name  of  the  reformer,  not  liking  the  idea  of  such  early 
discipleship  to  Christ,  would  give  greater  latitude  to  the 
Greek  words,t  and  even  seems  willing  to  reconcile  him- 
self to  the  interpreting  of  the  passage  of  innocency  of 
mind  and  humility.  This  is  the  more  remarkable,  as, 
in  a  subsequent  part  of  his  work,|  in  treating  of  the 
controversy  whether  the  children  of  believers  are  to  be 
baptized,  he  explains  the  two  Greek  words  as  Calvin 
had  done  before  him. 

In  the  like  spirit,  Calvin  says,  sect.  9,  after  a  display 
of  the  advantage  to  the  parent  from  his  having  of  his 
child  baptized, — "  The  children  also  receive  some  ad- 
vantage from  their  baptism;  their  ingraftment  into  the 
body  of  the  church,  being  a  more  peculiar  recom- 
mendation of  them  to  the  other  members;  and  after- 
wards, when  they  grow  to  years  of  maturity,  it  ope- 
rates upon  them  as  a  powerful  stimulus  to  a  serious 
attention  to  the  worship  of  God,  by  whom  they  were 
accepted  as  his  children  by  the  solemn  symbol  of  adop- 

*  ?r««J'<«and  /3g'(p}).  t  Locus  13,  sec.  30,  \  Locus  17. 


328  General  Appendix. 

tion,  before  they  were  capable  oi  knowing  him  as  their 
Father." 

Again,  in  section  17,  there  is  read — "  They"  (the 
Anabaptists,)  consider  themselves  as  advancing  a  most 
powerful  argument  for  excluding  infants  from  baptism, 
of  whom  they  allege,  that  by  reason  of  their  age,  they  are 
not  yet  capable  of  understanding  the  mystery  signified 
in  it:  that  is  spiritual  regeneration,  which  cannot  take 
place  in  early  infancy.  Therefore  they  conclude,  they 
are  to  be  considered  in  no  other  view  than  as  children 
of  Adam,  till  they  have  attained  an  age  which  admits 
of  a  second  birth.  But  all  these  things  are  uniformly 
contradicted  by  the  truth  of  God."  He  mentions  the 
cases  of  the  baptist  and  of  Christ,  sect.  18,  in  evidence 
of  his  position. 

Although  it  is  of  essential  importance  to  exhibit  the 
explicitness   of  Calvin,   in  the  present  particular;  yet 
there  shall  be  but  one  more  authority  given,  and  that 
for  the  purpose  of  noting  a  point,  on  which  this  able 
man  seems  to  have  been  driven  from  his  ground;  by  the 
circumstance,  that  his  adversaries  availed  themselves  of 
reasonings  arising  oul  of  his  proper  system.     The  pas- 
sage, which  is  in  the  twenty-first  section  of  the  same 
chapter,  is  as  follows;  and  is  in  support  of  the  distinc- 
tion between  regeneration  and  renovation,    which  are 
certainly  distinct  in  scripture.  "  The  charge  of  absur- 
dity, with  which  they"  (the  Anabaptists)  "endeavour  to 
stigmatize  it,  we  thus  refute:  if  any  of  those  who  are 
the  objects  of  divine  election,  after  having  received  the 
sign  of  regeneration,  depart  out  of  this  life  before  they 
have  attained  years  of  discretion,  the  Lord  renovates 
them  by  the  power  of  his  spirit,  incomprehensible  to 
us,  in  such  a  manner  as  he  alone  foresees  will  be  ne- 


Of  Baptismal  Regeneration.  329 

cessary.  If  they  happen  to  live  to  an  age,  at  which 
they  are  capable  of  being  instructed  in  the  true  signi- 
fication of  baptism,  they  will  hence  be  tlie  more  in- 
flamed to  the  pursuit  of  that  renovation,  with  the  to- 
ken of  which  they  find  themselves  to  have  been  favour- 
ed in  their  earliest  infancy,  that  it  might  be  the  object 
of  their  constant  attention  all  their  life  time." 

There  was  quoted  from  St.  Austin  a  passage,  which 
was  noticed  as  somewhat  singular.  Although  that  fa- 
ther was  accustomed  to  discourse  of  baptism  and  of  re- 
generation, as  the  same;  and  although,  under  the  latter, 
he  included  the  favour  of  God  in  a  plenary  sense;  yet 
he  speaks  of  a  subsequent  conversion  of  the  hearts  of 
children.  Probably  he  meant,  by  this,  no  more  than  a 
proper  direction  of  their  powers,  under  the  renovating 
influence  of  grace  bestowed.  And  what  makes  it  the 
more  supposable,  is  his  belief,  that  all  baptized  infants 
are  saved;  without  any  such  idea  as  that  in  the  last  pas- 
sage cited  from  Calvin,  of  a  conversion  of  the  infant's 
mind.  Yet  it  is  not  here  denied,  that  there  may  have 
been  a  misgiving  on  the  mind  of  Austin,  relative  to  the 
inconsistency  since  generally  confessed,  between  bap- 
tismal regeneration,  and  the  opinion  which  he  had 
adopted,  until  then  new  to  the  Christian  church. 

So  far  as  is  known  to  the  present  writer,  who  how- 
ever is  aware,  that  there  are  very  many  documents  be- 
yond  his  reach;  if,  before  Calvin,  there  was  any  person 
of  name  who  rejected  the  doctrine  of  baptismal  regene- 
ration, it  must  have  been  Zuinglius.  At  least,  there 
are  more  appearances  of  it  in  relation  to  him,  than  to 
any  other;  although  there  is  here  far  from  being  a  con- 
viction, that  this  was  the  fact.  And  besides,  if  Zuing- 
lius rejected  the  doctrine,  it  must  have  been  on  princi- 

VoL.  II.  T  t 


3-30  General  Appendix. 

pies  very  diflFerent  from  those  of  Calvin;  because  the 
former,  without  exacting  conversion,  avowed  the  opi- 
nion that  all  infants  are  saved.  In  all  the  accounts 
given  by  Moshiem  and  others,  of  Zuinglius's  con- 
troversy with  the  Lutherans;  there  is  no  appearance 
of  their  charging  him  with  contradicting  the  doctrine, 
now  the  subject;  which  made  a  conspicuous  figure 
in  their  system.  But  father  Paul,  in  his  account  of 
the  proceedings  preparatory  to  the  seventh  session 
of  the  council  of  Trent,  mentions  Zuinglius  as  the 
author  of  the  false  opinion — "  the  taking  of  the  sacra- 
ments to  be  but  signs,  by  which  the  faithful  are  dis- 
cerned from  infidels;  or  acts  and  exercises  of  the  pro- 
fession of  Christian  faith;  having  no  othep  relation  to 
grace,  but  as  signs  that  one  hath  received  it."  This  is 
the  very  opinion,  which  the  first  sentence  of  the  twenty- 
fifth  article  of  the  church  of  England  was  intended  to 
controvert.  But  tlie  sentence  to  that  effect,  was  not  in 
the  article  in  the  time  of  Edward.  It  was  inserted,  at 
the  review  in  the  beginning  of  the  reign  of  Elizabeth; 
and  may  be  mentioned  as  one  reason  to  show,  that  the 
leading  divines  of  that  church  were  not  yet  Calvinis- 
tick;  since  they  thus  inserted  a  censure  on  a  sentiment, 
not  indeed  found  in  Calvin,  but  soon  observed  to  grow 
out  of  his  system. 

In  the  aforesaid  discussions,  preparatory  to  the  se- 
venth session  of  the  council  of  Trent;  father  Paul, 
among  the  errors  concerning  baptism,  names  as  the  fifth, 
that  "  baptism  is  an  external  sign,  as  the  red  mark  in 
the  lambs;  and  hath  no  part  in  justification."  This, 
was  doubtless  an  express  contradiction  of  the  doctrine 
in  question;  but  it  is  not  said  by  whom.  The  historian, 
in  relating  the  discussions,  does  not  mention  any  thing 
as  passing  concerning  this.     And  when  the  anathemas 


Of  Baptismal  Regeneration.  33 1 

are  recorded,  there  is  no  censure  of  the  said  fifth  error, 
given  out  for  consideration.  There  seems  no  way  of 
accounting  for  this,  but  on  the  supposition,  that  the 
notion  of  baptism's  being  a  mere  outward  and  visible 
sign,  without  an  inward  and  spiritual  grace,  had  not,  at 
that  day,  come  from  a  quarter  sufficiently  respectable, 
to  make  it  the  ground  of  an  ecclesiastical  council's  con- 
tradiction. The  author  is  sensible,  that  he  has  got  into 
the  field  of  conjecture,  and  would  not  wish  to  be  con- 
sidered as  affirming,  what  he  states  as  only  probable. 

When  Calvin  took  up  the  system  of  Austin,  but 
pushed  it  to  a  greater  extreme,  although,  like  his  pre- 
decessor, he  asserted  baptismal  regeneration,  with  all 
the  effects  ascribed  to  it  by  any  person  in  any  age;  yet, 
like  the  same  father,  he  must  have  perceived  the  auk- 
wardness  of  its  alliance  with  his  representations  of  the 
natural  state  of  man.  For  there  seems  no  other  way  of 
accounting,  in  the  case  of  the  death  of  "  elect  infants," 
nor  of  "  all  baptized  infants"  as  in  Austin's  scheme, 
for  their  being  saved;  but  "  by  the  power  of  God's  spi- 
rit incomprehensible  to  us:"  and  '*  in  such  a  manner,  as 
he  alone  foresees  will  be  necessary." 

But  neither  the  father  nor  the  reformer  gives  any  au- 
thority of  scripture,  for  what  they  say.  In  truth,  it  is 
all  hypothesis,  occurring  for  the  obviating  of  the  diffi- 
culties of  the  system.  Both  of  them  saw,  that,  accord- 
ing to  their  theories,  notwithstanding  the  regeneration 
which  they  had  claimed  to  baptism,  there  was  required 
some  other  change,  in  case  of  an  infant's  death.  This 
change,  Austin  was  willing  to  indulge  to  all  baptized 
infants;  although  Calvin  and  Calvinistick  churches  have 
since  narrowed  it  to  the  elect.  But  what  sort  of  a  con- 
version is  that,  in  which  the  understanding  does  not 


332  General  Appendix, 

apprehend;  the  will  is  not  conscious;  and,  in  short,  the 
whole  man  is  like  matter  acted  upon,  but  not  acting? 
In  the  whole  of  the  controversy  concerning  free  will  and 
grace,  however  some  hold  up  in  the  highest  point  of 
view  the  asserted  irresistibility  of  the  latter,  yet  they  re- 
ject the  imputation  of  making  man  a  mere  machine. 
According  to  their  theory,  the  agent  is  conscious  of 
the  operation.     But  in  the  other  case,  there  is  no  con- 
sciousness, and  it  is  as  much  a  mechanical  operation, 
as  that  of  any  artist  in  his  trade.     That  there  is  any  ex- 
press sanction  for  it  in  scripture,  will  hardly  be  alleged. 
And  that  there  is  such  in  any  author  before  the  system 
now  called  Calvinism,  is  what  the  present  writer  must 
disbelieve,  until  he  shall  be  more  successful  than  here- 
tofore  in  the  search  of  it.     The  sentiment,  however, 
seems  entitled  to  the  commendation,  of  an  hope  cha- 
ritable in  a  degree;   being  designed  to  rescue  some  of 
the  early  subjects  of  the  grave  from  that  second  death, 
to  which  they  would  otherwise  seem  consigned  neces- 
sarily by  the  system.     But  while  the  gloomy  side  of 
the  question  is,  with  them,  a  matter  of  certainty;  the  fa- 
vourable side,  must  be  hope  only.     This  indeed  is  one 
reason,  for  suspecting  the  sufficiency  of  the  ground- 
work of  the  system.     And  if  it  should  be  found  insuf- 
ficient; thert  will  be  no  call  for  the  charity,  designed  to 
moderate  its  rigour. 

How  long,  after  Calvin,  the  doctrine  here  in  question 
continued  to  be  professed  by  any  of  his  followers,  there 
is  no  need  minutely  to  inquire.  It  had  probably  become 
discarded,  when  Turretine  wrote.  For  he  says*  con- 
cerning the  Lutherans — "  Who,  that  they  may  oppose 

*  Locus  13.  sect.  29. 


Of  Baptismal  Regeneration.  333 

themselves  to  the  Anabaptists,  are  fallen  into  another 
extreme;  determining  that  infants  are  regenerate  in 
baptism,  and  endowed  \vith?ctual  faith."  Turretine,  it 
is  here  supposed,  can  hardly  be  correct  in  saying,  that 
the  Lutherans  think  infants  capal)le  of  actual  faith:  but 
they  affirm  them  to  be  subjects  of  regeneration;  and,  as 
the  professor  thought  otherwise,  he  must  have  departed 
in  this  instance  from  the  opinion  of  his  predecessor. 
The  same  appears  in  another  part  of  his  work;t  where, 
giving  his  reasons  why  infants  should  be  baptized,  he 
mentions,  as  Calvin  had  done,  the  similarity  between 
circumcision  and  baptism;  but  does  not  apply  to  either 
of  them  the  language,  which  Calvin  had  applied  to  both. 
According  to  Turretine,  they  are  mere  marks;  and  have 
no  necessary  connexion  with  the  thing  signified. 

When  the  synod  of  Dort  brought  Calvinism  to  a  de- 
termined standard;  there  can  be  no  doubt,  that  baptis- 
mal regeneration  had  become  entirely  discarded  by  the 
professors  of  that  system. 


SECTION  III. 
Of  the  Contrariety  between  the  Episcopal  Church  and 

4-  I'i  ^     i     n  Art  ■til')  e^-fn^\lj*     i     /i-*  ti/*^^  ft  ^3e* 


the  Calvinistick  Churches. 


Church  of  England — Westminster  Confession — Synod  of  Dort — 
Turretine — Witsius — Dr.  Doddridge. 

It  is  with  great  pain,  that  the  author  records  the  con- 
trariety in  this  respect,  or  in  any  other:  And  he  would 
be  resigned  to  be  found  in  the  extreme  of  representing 
the  differences  of  churches  rather  as  less  than  as  greater, 

*  Locus  17. 


334  General  Appendix. 

than  in  reality  they  arc.  Further,  contemplating  existing 
differences,  he  holds  it  to  be  a  sacred  duty,  to  promote 
every  mean  of  mutual  tolerance  and  good  will,  and  of 
abstaining  from  all  hostility  and  provocation;  believ- 
ing  also  that  the  time  will  come,  when,  by  the  dis- 
charge of  all  human  inventions,  many  at  least  of  the 
present  severed  communions  will  be  brought  to  wor- 
ship with  one  heart  and  with  one  mouth.  But  the  seeds 
of  this  blessed  fruit  must  be  laid,  as  he  conceives,  in 
personal  charity;  just  as  its  opposite  was  produced  by 
personal  hostility.  No  advance  to  the  blessed  object — 
but  indeed  the  contrary — will  be  made  by  any  society's 
requiring  of  another,  that  it  give  up  any  thing  considered 
by  itself  as  entering  into  the  essence  of  divine  truth. 
At  the  same  time,  there  is  this  peculiar  difficulty  in  the 
way  on  the  present  subject;  that  a  considerable  propor- 
tion of  the  ministers,  and  the  other  members  of  Calvi- 
nistick  churches,  look  on  the  doctrine  of  baptismal  rege- 
neration, as  striking  at  the  foundation  of  all  vital  reli- 
gion:  Although  it  is  known  to  those  of  them  who  are 
Vv^ell  informed,  that  the  profession  of  the  doctrine  was 
made  in  former  times,  by  men  whom  they  hold  in  the 
highest  honour;  and  was  even  universally  made  in  the 
ages,  when  the  church  was  the  most  prodigal  of  the 
blood  of  martyrdom. 

To  begin  with  the  church  of  England:  In  her  twen- 
ty-fifth article,  she  defines  the  sacraments  to  be  "  sure 
witnesses  and  effectual  signs  of  grace  and  God's  good 
will  towards  us;  by  which  he  doth  work  invisibly  in  us; 
and  doth  not  only  quicken,  but  also  strengthen  and  con- 
firm our  faith  in  him."  In  the  statement  to  be  made  of 
the  opposite  belief,  it  will  be  perceived,  that  although 
there  are  recognised  as  well  an  inward  grace  as  an  out- 


Of  Baptismal  Regeneration.  335 

ward  sign,  yet  they  are  not  considered  as  concomitant, 
agreeably  to  tlie  language  used  above.  The  twenty- 
seventh  article  defines  baptism  "  a  sign  of  regeneration 
or  new  birth,  whereby,  as  by  an  instrument,  they  that 
receive  baptism  rightly  are  grafted  into  the  church:  the 
promises  of  the  forgiveness  of  sin,  and  of  our  adoption 
to  be  the  sons  of  Gc«d,  by  the  Holy  Ghost,  are  visibly 
signed  and  sealed."  Here,  all  right  baptism  and  its  ef- 
fects, are  affirmed  to  be  co-existent:  So  that  if  infants 
are  rightly  baptized,  the  matter  is  predicable  of  them, 
uo  less  than  of  those  who  exercise  repentance  and  faith 
in  their  highest  grades. 

It  would  be  tedious  to  repeat  at  large,  what  has  been 
said  in  the  fourth  parL  It  was  shown,  that  in  the  cate- 
chism, there  was  declared  to  be  attached  to  infant  bap- 
tism "  an  inward  and  spiritual  grace  given" — not  what 
may  perhaps  be  given  at  some  future  time.  The  senti- 
ment, was  shown  to  be  introduced  into  many  of  the 
prayers  and  into  the  homilies.  And  what  is  perhaps 
stronger  to  the  purpose  than  anything  else,  it  was  shown, 
that  if  regeneration  be  severed  from  baptism,  the  church 
has  not  noticed  the  former  at  all;  there  being  an  utter 
silence  as  to  the  subject,  in  the  places  where  it  might 
have  been  expected  to  appear  conspicuously — especially 
in  the  office  for  the  visitation  of  the  sick.* 

*  It  is  surprising,  that  so  intelligent  a  man  as  Robert  Barclay, 
in  his  arguments  against  the  two  sacraments,  although  he  states 
different  opinions  on  the  subject,  should  overlook  the  definition 
of  a  sacrament  as  given  by  the  established  church  of  the  country 
in  which  he  lived  and  wrote.  This  oversight  seems  to  have  arisen, 
from  his  considering  of  "  sacramentum"  as  designed  to  express 
"  an  oath."  In  its  general  sense,  it  is  applicable  to  any  mate- 
rial object  dedicated  to  a  sacred  purpose,  and  therefore,  fitly  ap- 
plied to  what  was  "an  outward  and  visible  sign  of  an  inward  and 


S56  General  Appendix. 

There  will  sliU  be  the  charge  of  ascribing  an  incre- 
dible effect,  to  what  will  be  called  no  more  than  the 
washing  with  water.  This  is  denied.  The  baptism  is 
affirmed  to  be  "  by  water  and  the  Holy  Ghost;"  the  aids 
of  which,  are  pledged  in  the  transaction;  so  that  even  in 
the  case  of  an  infant,  there  is  an  entering  on  a  new 
state,  with  all  its  peculiar  relations,  without  an  invest- 
ment with  new  properties  of  the  soul. 

With  this  belief  of  the  church  of  England,  let  there 
be  contrasted  that  of  the  assembly  of  divines  at  West- 
minster. They  define  sacraments,*  "  holy  signs  and 
seals  of  the  covenant  of  grace,  immediately  instituted 
by  God,  to  represent  Christ  and  his  benefits,  and  to 
confirm  our  interest  in  him;  as  also  to  put  a  visible  dif- 
ference between  those  that  belong  unto  the  church  and 
the  rest  of  the  world;  and  solemnly  to  engage  them  to 
the  service  of  God  in  Christ,  according  to  his  word." 
Here  is  an  avoiding  of  any  such  words  as  those  of  the 
church  of  England,  which  must  have  been  familiar  to 
the  composers.  Not  only  so,  lest  they  should  be  con- 
sidered as  countenancing  the  opinion  of  the  church 
from  which  they  were  seceding,  in  the  sixth  section  of 

spiritual  grace."  It  answered  in  the  western  parts  of  the  Roman 
empire,  to  what  in  the  eastern  had  been  previously  signified  by 
(|t««f»)f/«v)  mystery:  the  ancient  use  of  which  was  different  from  the 
modern;  denoting  any  symbol  of  a  sense  intended  to  be  conveyed. 
Thus,  in  the  thirteenth  chapter  of  St.  Matthew,  the  seed  sown, 
the  soils  on  whicli  it  fell,  and  the  difference  of  result,  are  called 
"  mysteries  of  the  kingdom  of  God:"  that  is,  the  concerns  of  this 
kingdom  denoted  by  sensible  emblems.  Other  instances  might  be 
given.  Accordingly,  there  is  no  other  unscriptural  use  in  the  word 
sacrament,  than  what  is  the  result  of  difference  of  language.  It 
did  not  come  into  the  church,  as  Robert  Barclay  supposes,  from 
the  more  restricted  use  of  it,  to  bind  a  soldier  to  his  general. 
*  Chap,  xviii.  sect.  I. 


Of  Baptismal  Regeneration.  337 

the  twenty-eighth  chapter — of  baptism — they  limit  the 
exhibition  of  the  grace  "  to  such  (whether  of  age  or  in- 
fants) as  that  grace  belongeth  unto,  according  to  the 
counsel  of  God's  own  will,  in  his  appointed  time."  By 
this,  they  not  only  sever  between  the  time  of  the  sign 
and  that  of  the  grace;  but  declare,  that  the  latter  is  not 
for  all,  whether  infants  or  adults,  on  whom  the  former 
is  bestowed. 

The  departure  from  the  ancient  system  may  be  seen 
very  conspicuous,  in  what  the  confession  says  in  chap- 
ter 10,  section  3.  The  church  of  Fngland  had  affirmed 
concerning  all  baptized  infants,  that,  dying  such,  they 
are  undoubtedly  saved.  Concerning  other  infants,  it 
was  foreign  to  the  gospel  economy  to  speak.  But  the 
salvation  of  the  baptized,  she  thought  sure,  because  of 
their  regeneration  in  baptism.  On  the  contrary,  the 
confession  speaks  thus — "  Elect  infants,  dying  in  infan- 
cy, are  regenerated  and  saved  by  Christ  through  the 
Spirit,  who  worketh  when,  and  where,  and  how  he 
pleaseth."  Concerning  the  regeneration  here  spoken  of, 
and  taking  the  word  in  the  evident  sense  of  the  com- 
posers; if  the  writer  of  this  had  entertained  a  doubt  of 
its  being  a  process  unknown  in  scripture,  as  applied  to 
a  being,  destitute  of  the  knowledge  of  any  of  its  truths, 
and  of  the  difference  between  moral  good  and  evil;  the 
doubt  would  be  removed  by  the  texts  of  scripture 
brought  in  proof;  and  inserted  in  notes  in  the  approved 
and  apparently  authorized  editions  of  the  confession  in 
the  church  of  Scotland.  The  texts  are,  St.  Luke  xviii. 
15,  16.  Acts  ii.  38,  39.  and  St.  John  iii.  3.  and  the  fol- 
lowing:  Such  are  the  texts,  which  are  thought  to  de- 
scribe— impliedly,  for  it  will  hardly  be  said  expressly — 
a  moral  change  on  the  minds  of  infants.  But  it  is  more 

Vol.  II.  u  u 


338  General  .4ppcndtx. 

to  the  present  purpose  to  remark,  that  the  article  of  the 
confession  evidently  discards  every  idea  of  a  spiritual 
benefit  from  baptism,  to  any  other  infants  than  the 
elect. 

On  the  subject  of  the  regeneration  of  infants,  there  is 
a  point  of  difference  between  the  confession  of  West- 
minster and  the  decisions  of  the  synod  of  Dort.  The 
former  applies  the  benefit  of  regeneration  to  some  fa- 
voured infants,  under  the  denomination  of  the  elect: 
But  the  latter,  under  predestination,  article  seventeenth, 
speaks  thus — '*  Since  we  are  to  judge  of  the  will  of 
God  from  his  word,  which  testifies  that  the  children  of 
believers  are  holy,  not  by  nature,  but  in  virtue  of  the 
covenant  of  grace;  in  which  they,  together  with  the  pa- 
rents, are  contemplated  godly  persons,  these  have  no 
reason  to  doubt  of  the  election  and  salvation  of  their 
children,  whom  it  pleases  God  to  call  out  of  this  life  in 
their  infancy."  If  the  decrees  of  Dort  are  taken  as  the 
standard  of  Calvinism,  the  confession  of  Westminster 
seems  to  have  gone  beyond  it,  in  this  particular. 

In  the  fourth  part  of  this  work,  in  order  to  avoid  the 
danger  of  misrepresenting  Calvinistick  churches,  there 
were  presented  passages  from  three  of  their  most  dis- 
tinguished writers — Calvin,  Turretine,  and  Witsius. 
As  to  Calvin,  it  has  been  already  shewn,  that  he  held 
the  usual  language  of  the  Christian  church,  on  the 
present  subject.  It  has  appeared  of  Turretine,  that  he 
censured  the  doctrine  of  baptismal  regeneration,  as  a 
Lutheran  error.  His  renunciation  of  it,  appears  in  other 
places  of  his  book.  And  if  it  did  not  appear,  it  would 
have  been  implied  in  his  acjfount  of  regeneration:  which"^ 

*  Locus  13.  sect.  10. 


Of  Bapthmal  B.e generation.  339 

he  makes  to  be — "  a  change  of  the  whole  man,  that  is, 
of  intellect,  of  will,  of  affections,  of  powers,  and  from 
thence  of  all  outward  acts;  from  whence  it  is  called  the 
new  man."  All  this  is  here  allowed  to  be  inapplicable 
to  infants,  without  the  exception  of  any  supposed  to  be 
elected.  Perhaps,  it  may  be  worth  while  to  select  ano- 
ther passage  from  this  professor;  in  which  he  censures 
the  Lutherans  on  the  subject  of  the  sacraments  general- 
ly; because  they  make  them  "  channels  of  grace  and 
physical  means,  or  real  and  instrumental  causes,  by 
which  the  benefits  obtained  by  Christ's  death  are  exhi- 
bited and  conferred."*  It  must  be  evident,  that  this  cen- 
sure, intended  against  the  Lutherans,  applied  to  the 
church  of  England  also,  which  had  made  a  pointed 
use  of  some  of  the  very  language  here  stigmatised  by 
this  Calvinistick  divine.  He  is  dissatisfied  with  the  ex- 
pression— "  instrumental  causes:"  while  the  said  church 
defines  of  baptism,  that  by  it,  "  as  by  an  instrument," 
there  is  an  ingrafting  into  the  church.  Such  is  the  con- 
trariety between  two  systems,  which  are  yet  often  af- 
firmed  to  coincide. 

Witsius,  in  his  chapter  on  regeneration,  says — "  The 
reprobate  are  never  regenerate:"  And  yet,  he  would 
doubtless  have  allowed  many  of  them  to  have  been 
baptized.  He  also  speaks  of  elect  infants,  with  more 
enlargement  than  the  Westminster  confession.  For  he 
says  of  them — "  If  they  also  ought  to  be  thought  to  be 
regenerate  of  the  seed  of  the  word,  it  is  to  be  under- 
stood, not  of  the  word  externally  propounded,  which 
they  understand  not;  but  of  the  truths  contained  in  the 
word,  the  efficacy  of  which  is  imprinted  by  the  Holy 
Spirit  upon  their  minds;  which  they  will  come  to  the 

*  Locus  17.  sect.  22. 


340  General  Appendix. 

actual  knowledge  of,  when  they  grow  up."  The  writer 
of  this  cannot  form  an  idea  of  the  efficacy  of  truths,  im- 
printed on  the  mind;  and  of  those  truths — or  the  effi- 
cacy of  them  if  it  be  the  right  expression — being  un- 
known to  it,  until  a  subsequent  period.  And  yet 
Dr.  Witsius  was  a  divine  of  too  much  understanding 
and  learning,  to  be  here  impeached  of  writing  without 
ideas. 

But  there  is  a  further  motive,  in  introducing  Witsi- 
us in  this  place.  It  is  designed  to  exhibit  five  sections — 
from  the  sixteenth  to  the  twentieth — of  his  chapter  on 
regeneration,  with  remarks  on  them.  The  object  is,  to 
show  the  more  precisely,  wherein  the  two  theories 
differ:  Which  may  have  the  use  in  regard  to  each  of 
them,  of  guarding  against  its  being  extended  to  what 
its  advocates  disclaim. 

"Now,"  says  this  author,  "  after  a  principle  of  spiri- 
tual life  is  infused  into  the  elect  soul  by  regeneration, 
divine  grace  does  not  always  proceed  therein,  in  the 
same  method  and  order.  It  is  possible,  that  for  some 
time,  the  spirit  of  the  life  of  Christ  may  lie,  as  it  were, 
dormant  in  some  (almost  in  the  same  manner  as  vegeta- 
tive life  in  the  seed  of  a  plant,  or  sensitive  life  in 
the  seed  of  an  animal,  or  a  poetical  genius  in  one 
born  a  poet)  so  as  that  no  vital  operations  can  yet 
proceed  therefrom,  though  they  be  savingly  united  to 
Christ,  the  fountain  of  true  life,  by  the  Spirit.  This  is 
the  case  with  respect  to  elect  and  regenerate  infants, 
whose  is  the  kingdom  of  God,  and  who  therefore  are 
reckoned  among  believers  and  saints,  though  unquali- 
fied through  age  actually  to  believe  and  practise  godli- 
ness." In  what  is  thus  said  concerning  the  beginning  of 
the  spiritual  life,  there  is  here  a  concurrence:  But  when 


Of  Baptismal  Regeneration.  341 

the  passage  speaks  of  elect  and  regenerate  infants,  the 
advoctttes  of  the  doctrine  now  treated  of  would  call  all 
inlants  regenerated,  who  are  brought  to  God  in  his  ap- 
pointed ordinance.  There  may  be  propriety  in  remark- 
ing, that  for  a  distinction,  which,  in  Witsius's  day  was 
recent,  he  gives  not  a  single  authority  from  scripture. 
But  to  proceed  with  the  same  author: 

"  Moreover,  it  sometimes  happens,  that  this  spirit  of 
a  new  life  will  even  exert  itself  in  its  vital  actions,  as 
soon  as  those  who  have  received  it  in  their  infancy, 
upon  gradually  advancing  in  years,  are  qualified  to 
raise  their  thoughts  above  the  objects  of  sense.  Ac- 
cordingly, it  has  often  been  observed,  that,  in  chil- 
dren of  five  or  six  years  of  age,  some  small  sparks  of 
piety  and  devotion  have  broken  forth,  displaying  them- 
selves in  holy  longings,  ardent  little  prayers,  and  in  a 
certain  extraordinary  tenderness  of  conscience,  not  dar- 
ing to  do  any  thing  with  respect  to  God,  themselves, 
or  their  neighbour,  which  they  have  been  taught  to  be 
displeasing  to  God:  as  also  in  their  discourses  concern- 
ing God  and  Christ,  which  have  been  full  of  an  holy 
and  unfeigned  love,  and  breathing  something  heavenly, 
which  I  have  not  words  to  express:  as  God  is  some- 
times pleased  out  of  the  mouth  of  babes  and  sucklings 
to  perfect  praise.  Psalm  viii.  2.  This  has  been  es- 
pecially observed  in  some  dying  children,  to  the  great 
astonishment  of  all  by-standers." — The  professor  might 
have  added — but  it  would  not  have  suited  his  theory, 
and  yet  it  is  a  fact— that  the  like  piety  has  been  observ- 
ed in  some  children,  who  have  afterwards  lived  and 
died  without  God  in  the  world.  And  there  is  attached 
to  the  subject  another  fact,  which  the  professor  would 
have  found  it  equally  difficult  to  account  for.    He  de- 


342  General  Appendix. 

scribes,  as  the  effect  of  the  supernatural  change  of  the 
])o\vers  of  the  infant's  mind,  that,  in  its  first  openings, 
there  would  be  manifested  the  sensibilities  of  devotion 
and  a  tenderness  of  conscience.  It  will  hardly  be  de- 
nied, that  many  persons,  whose  infant  years  bore  no 
traces  of  such  early  piety,  have  at  some  subsequent 
period  become  good  Christians,  and  afterwards  lived 
and  died  such.  These,  according  to  the  theory,  must 
have  been  elect  infants,  in  the  beginning:  and  therefore, 
their  piety  ought  to  have  manifested  itself  with  the  first 
davvnings  of  intelligence;  however  it  may  have  after- 
terwards  sunk  for  a  while,  under  the  temptations  of  the 
world.  But  setting  aside  considerations  of  this  sort, 
there  would  be  entire  consent  in  what  is  said  above  by 
Dr.  Witsius;  provided  it  were  understood,  that  the 
matter  there  affirmed  of  some  children,  might  have  hap- 
pened to  any — that  the  benefits  of  the  Christian  cove- 
nant being  stipulated  in  baptism,  although  the  good  re- 
sults might  be  much  forwarded  by  the  pious  care  of 
parents  and  of  others,  yet,  if  the  party,  as  he  advances 
to  maturity,  will  aim  at  the  keeping  of  "  the  law  in  the 
members"  in  subjection  to  "  the  law  in  the  mind,"  all 
grace  necessary  to  that  end  has  been  made  sure  to  him, 
by  the  original  act.  In  the  mean  time,  and  as  a  cau- 
tion against  the  charge  of  evident  absurdity  thrown  on 
the  doctrine  of  the  regeneration  of  infants — a  charge 
here  conceived  to  arise  out  of  a  mistake  of  the  mean- 
ing of  the  language  used — let  it  be  remarked  that  this 
eminent  divine,  although  he  does  not  extend  it  to  all 
infants,  yet  challenges  it  to  some;  doubtless  understand- 
ing it  to  be  by  a  mysterious  operation,  which  is  here 
supposed  not  possible  in  regard  to  any. 


Of  Baptismal  Regeneration.  343 

The  next  section  is — "  But  when  the  foundation  is 
laid,  divine  grace  does  not  always  grow  up  in  the  same 
manner.  It  often  happens,  that  this  principle  of  spi- 
ritual life,  which  had  discovered  its  activity  in  the  most 
tender  childhood,  according  to  and  sometimes  above 
the  age  of  the  person,  God,  by  his  singular  grace  pre- 
venting the  full  maturity  of  the  natural  faculties,  grows 
up  by  degrees  with  the  person,  after  the  example  of 
our  Lord,  who  increased  in  '  wisdom  and  stature  and  in 
favour  with  God  and  man;'  and  of  John  the  baptist, 
*  who  grew  and  waxed  strong  in  spirit.'  Such  persons 
make  continual  progress  in  the  way  of  sanctification, 
and  grow  insensibly  '  unto  a  perfect  man,  unto  the  mea- 
sure of  the  stature  of  the  fulness  of  Christ.'  We  have 
an  illustrious  example  of  this  in  Timothy,  who  from  a 
child  had  known  the  holy  scriptures,  and  who,  in  his 
tender  youth,  to  Paul's  exceeding  joy,  had  given  evi- 
dent signs  of  an  unfeigned  faith,  with  tears  of  the  most 
tender  piety  bursting  out  at  times."  Tliere  could 
hardly  have  been  a  more  decisive  dissent  from  what  is 
unquestionably  the  opinion  of  at  least  a  considerable 
portion  of  the  professors  of  Calvinism,  that  there  can 
be  no  regeneration,  without  the  time  and  the  manner 
of  it  being  known.  And  to  this,  Witsius's  cases  are 
pertinently  opposed. 

"  On  the  other  hand"  (he  thus  proceeds)  *'  it  some- 
times happens,  that  these  sparks  of  piety,  especially 
which  more  sparingly  shone  forth  in  childhood,  when 
in  a  manner  covered  with  the  ashes  of  I  know  not  what 
worldly  vanities,  and  carnal  pleasures  of  youth,  will  ap- 
pear to  be  almost  turned  into  dead  coals.  The  allure- 
ments of  the  deceitful  flesh,  and  the  sorceries  of  a 
tempting  world,  assaulting  the  unadvised,  unwary  heart 


344  General  Appendix. 

with  its  fallacious  pleasures,  almost  stiHe  those  small 
beginnings  of  piety;  and  for  months,  sometimes  for 
years  together,  so  violently  overpower  them,  that  all 
their  attempts  against  them  seem  to  be  vain.  Yet 
there  are  still,  in  such  persons,  remorses  of  conscience, 
awakening  in  them  at  times  languishing  resolutions  and 
vanishing  purposes  of  reforming  their  lives,  till,  by  the 
infinite  efficacy  of  divine  grace,  insinuating  into  the  lan- 
guid and  decaying  breast,  they  awake  as  from  a  deep 
sleep,  and,  with  the  greatest  sorrow  for  their  past  life, 
and  utmost  seriousness,  apply  to  the  careful  practice  of 
piety;  the  warmth  of  their  zeal  then  breaks  forth,  being 
exceedingly  desirous  to  show,  by  brighter  flames,  its 
having  been  unwillingly  kept  smothered  under  the 
ashes.  Augustine  has  given  us,  in  his  own  person,  a 
representation  of  this  state,  in  the  excellent  book  of  his 
confessions."  Great  reason  indeed  is  there  for  the  peni- 
tence spoken  of;  and  much  the  greater,  because  of  the 
party's  having  been  previously  incorporated  into  Christ's 
body.  But  while  the  Calvinist  sees  such  sin,  as  happen- 
ing to  the  regenerate  elect;  let  not  its  happening  to  any, 
be  considered  as  an  argirtnent  against  their  early  rege- 
neration. It  is  painful  to  remark,  that  in  another  point 
of  view,  this  passage  must  be  contemplated  by  Anti- 
calvinists,  as  big  with  the  most  unhappy  consequences. 
It  encourages  persons  who  can  look  back  to  early  im- 
pressions and  emotions  of  piety,  to  consider  these  as 
proving  them  the  elect  of  God;  and  to  presume  on  an 
irresistible  grace,  that  must  bring  them  back,  sooner  or 
later,  from  the  good  path  departed  from. 

"  But  the  elect"  (thus  VVitsius  proceeds)  "  are  not 
all  favoured  with  regenerating  grace  in  their  infancy. 
There  are  some  persons,  whom  God  regenerates  when 


Of  Baptismal  Regeneration,  345 

grown  up,  and  at  once  effectually  calls  and  converts  in 
the  second  act,  from  a  worldly  and  hypocritical  condi- 
tion, or  even  from  a  state  of  profligate  wickedness. 
Such  are  those,  who  being  born  and  brought  up  with- 
out God's  covenant,  or  even  living  where  this  covenant 
is  dispensed,  have  sold  themselves  wholly  to  sin,  satan, 
and  the  world.  The  regeneration  of  these  is  usually 
followed  widi  great  consternation  of  soul,  and  sorrow 
for  sin,  and  a  dread  of  God's  fiery  indignation,  and  an 
incredible  desire  after  grace,  together  with  an  inexpres- 
sible joy  upon  finding  salvation  in  Jesus,  and  a  wonder- 
ful alacrity  in  the  service  of  the  Lord,  which  they  can 
scarcely  contain.  All  this  may  be  observed  in  the  jail- 
or, of  whom  we  read.  Acts  xvi."  Until  now,  there  had 
been  some  shades  of  agreement  between  Dr.  Witsius 
and  the  favourers  of  the  doctrine  of  baptismal  regene- 
ration. But  "here  they  part.  They  see  no  reason  for  dis- 
tinguishing, in  this  respect,  between  the  subjects  of  the 
former  section,  and  those  of  this.  If  the  latter  persons, 
owing  to  parental  negligence  or  to  any  other  cause, 
have  been  utterly  destitute  of  pious  impressions;  al- 
though, strictly  speaking,  this  is  not  likely  to  be  true 
of  any;  yet,  why  may  not  there  have  been  the  beginning 
of  a  spiritual  life,  in  the  mean  of  it  stipulated  to  and 
conferred  on  them,  although  afterwards  neglected? 

In  the  succeeding  section,  Witsius  goes  on  to  argue 
against  the  necesbity  of  being  able  to  specify  time  and 
manner.  And  here  he  makes  a  rational  distinction  be- 
tween adults  reformed  from  sin,  who  cannot  but  know 
the  beginnings  and  the  progress  of  their  change;  and 
those  who,  to  use  his  own  words,  being  regenerate  in 
their  infancy,  have  grown  up  all  along  with  the  quick- 
ening spirit. 

Vol.  LI.  X  X 


346  General  Appendix* 

When  the  preceding  passages  from  Dr.  Witsius  are 
considered,  with  the  annexed  approximations  to  them, 
there  may  arise  the  question — whether  the  whole  con- 
troversy do  not  turn  on  different  senses  annexed  to 
words.  The  truth  is,  as  the  present  writer  conceives, 
that  this  would  be  indeed  the  case,  if  there  were  no  sub- 
jects concerned,  besides  that  of  the  present  appendix. 
For  although  in  such  a  case,  the  advocates  of  the  doc- 
trine might  claim  the  highest  antiquity  to  the  language 
used  by  them;  yet  it  might  be  thought  by  some  worthy 
of  consideration,  whether  it  were  not  better  exchanged 
for  other  terms,  by  which  differences  might  be  extin- 
guished. But  on  the  contrary,  the  matter  is  connected 
with  every  branch  of  Calvinistick  theory;  which  loudly 
calls  for  the  language,  to  stand  in  opposition  to  it.  And 
this  is  intended  to  be  shown,  in  the  next  section. 

But  before  the  transition  to  the  next  section,  it  is  here 
thought  to  be  of  some  use  to  notice  a  few  matters  rela- 
tive to  the  subject,  in  Dr.  Doddridge's  Sermons  on  Re- 
generation: a  work  much  and  deservedly  esteemed,  as 
containing  an  exhibition  of  the  state,  which  forms  the 
Christian  character;  while  yet,  the  term  in  the  title  may 
be  thought  drawn  from  its  scriptural  interpretation. 

His  definition  of  regeneration,  given  in  the  preface, 
is — "  A  prevailing  disposition  of  the  soul  to  universal 
holiness,  produced  and  cherished  by  the  influences  of 
God's  spirit  on  our  hearts,  operating  in  a  manner  suit- 
able to  the  constitution  of  our  nature,  as  rational  and 
accountable  creatures."  God  forbid  it  should  be  here 
denied,  either  that  holiness  of  heart  and  life  is  the  great 
end  to  which  religion  points,  or  that  every  advance  to  it 
is  obtained  by  the  influence  of  the  holy  spirit  of  God. 
The  matter  denied  is,  that  this,  in  the  aggregate,  is  ever 


Of  Baptismal  Regeneration.  347 

called  regeneration  in  the  scriptures.  The  word  has 
always  there  a  reference  to  an  initiatory  act,  by  which 
the  beginning  of  the  Christian  character  is  to  be  deno- 
minated. And  it  is  remarkable,  that  so  eminent  a 
divine  should  begin,  go  on  with,  and  finish  a  course  of 
sermons  on  this  subject,  digested  with  especial  care; 
without  the  appearance  of  there  having  occurred  to 
him  the  propriety  of  supporting  by  evidence  a  defini- 
tion, to  which  the  whole  course  was  to  be  accommo- 
dated. Had  the  same  explanation  been  given  of  Eph. 
iv.  22,  23,  24 — "  That  ye  put  oif,  concerning  the  for- 
mer conversation,  the  old  man,  which  is  corrupt  ac- 
cording to  the  deceitful  lusts;  and  be  renewed  in  the 
spirit  of  your  mind;  and  that  ye  put  on  the  new  man, 
which  after  God  is  created  in  righteousness  and  true, 
holiness" — the  account  of  the  matter  would  be  exactly 
answerable. 

But  what  Dr.  Doddridge  had  omitted  in  the  sermons, 
is  undertaken  by  him  in  a  postscript;  so  far  as  consists 
in  arguing  against  the  interfering  doctrine  of  baptismal 
regeneration.  The  postscript,  although  so  called,  is 
prefixed  to  the  work;  and  that  very  properly;  because 
its  contents  are  to  supply  what  might  naturally  have 
been  expected  in  the  beginning. 

The  author  begins  with  the  candid  acknowledgment, 
that  "  many  learned  and  pious  divines  have  taught  and 
contended,  that  regeneration  does,  in  the  strictest  pro- 
priety of  speech,  signify  baptism:"  and  he  correctly 
states  their  reasons  to  be  the  sense  of  antiquity  and  the 
authority  of  scripture.  Under  the  first  head  he  ac- 
knowledges, that  the  asserted  use  of  the  word  obtained 
generally,  although  he  thinks  not  universally,  from  about 
the  middle  of  the  second  century.     It  seems  then,  that 


348  General  Appendix. 

as  at  this  inauspicious  period,  episcopacy,  forms  oi 
prayer,  and,  according  to  the  boclnians,  the  doctrine  of 
Christ's  divinity  intruded  into  the  church;  so,  that  of 
baptismal  regeneration  found  a  like  favourable  oppor- 
tunity of  entrance.  Surely,  to  justify  such  hypotheses, 
there  need  be  some  documents  to  show,  how  such  im- 
portant changes  were  accomplished.  The  monuments 
of  the  preceding  times  are  indeed  very  few;  yet  enough 
to  exhibit  the  contrariety  of  sentiment,  which  must  ne- 
cessarily, according  to  the  common  course  of  human 
affairs,  have  been  attendant  on  the  revolution,  in  any  one 
of  the  instances  which  have  been  mentioned.  Indeed, 
it  is  here  supposed,  that  nothing  besides  the  barrenness 
of  the  time,  as  to  literary  productions,  can  account  for 
its  having  been  selected. 

But  there  is  a  circumstance  worthy  of  notice  in  Dr. 
Doddridge's  acknowledgment  above  alluded  to,  of  the 
general  sense  of  antiquity,  with  some  exceptions.  The 
only  exception  given  by  him,  is  as  follows — "  Clemens 
Alexandrinus,  so  often,  and  to  be  sure,  reasonably, 
quoted  on  the  other  side,  plainly  uses  the  word"  (rege- 
neration) "for  a  change  of  character  by  true  repent- 
ance; where,  speaking  of  a  penitent  harlot,  he  says, 
'  that  being  born  again  by  conversion,  or  a  change  in 
her  temper  and  behaviour,  she  has  the  regeneration  of 
life.'  "*  Had  this  been  predicated  of  a  recovery  from 
apostacy,  it  would  be  to  the  purpose.  But  it  is  not  so. 
Clemens  had  been  speaking  of  the  sentence  of  the  Jew- 
ish law  on  an  adultress:  and  it  is  of  the  regeneration  of 
this  Jewish  harlot,  that  the  father  speaks.  There  is  here 
a  persuasion,  that  no  instance  can  be  brought  from  anti- 

*  Strom,  lib.  2,  page  425. 


Of  Baptismal  Regeneration.  349 

quity,  of  the  application  of  the  term  to  a  recovery  from 
sin  in  a  professing  Christian.  And  that  Dr.  Doddridge, 
when  the  contrary  was  so  important  to  his  whole  book, 
should  produce  a  solitary  instance  in  his  favour,  and 
that  found,  on  examination,  to  be  utterly  inapplicable, 
seems  no  small  confirmation  of  the  sentiment  here  sus- 
tained. 

Under  the  second  head,  he  discusses  the  prominent 
texts  of  scripture:  concerning  which,  there  is  nothing 
to  be  here  added  to  the  interpretations  already  given; 
except  in  relation  to  the  especial  stress  afterwards  laid, 
in  the  first  sermon,  on  1  John,  v.  4.     It  is  remarked, 
that  the  being  "  born  of  God"  means  the  same  with 
the  being  "  regenerated;"  that  all  baptized  persons  do 
not  overcome  the  world;  and  that  therefore  all  such  are 
not  regenerated.  The  Greek  word*  refers  to  time  past; 
and  may  therefore  reasonably  be  construed  of  an  initia- 
tion not  coincident  with  the  victory.     The  text  cannot 
be  reasonably  construed  to  mean  more,  than  that  be- 
twixt such  a  past  initiation  and  present  victory,  there  is 
a  natural  and  suitable  alliance.     !f  all  initiated  by  bap- 
tism are  not  always  found  in  the  enjoyment  of  their 
victory;  neither  can  this  be  affirmed,  of  all  who  have 
been  in  the  actual  exercise  of  faith:  since  it  is  confess- 
ed, that  many  live,  for  a  while  at  least,  in  a  slavery  to 
the  corruptions  of  the  world.     And  if  they  should  be- 
come finally  disentangled  from  its  snares;   still  there 
was  a  time,  during  which  the  matter  was  not  predicable 
of  them.     Accordingly,  in  the  text  in  question,  the 
apostle  merely  points  out  a  connexion  between  two 
subjects.     He  considers  Christians  as  born  of  God  in 


350  General  Appendix. 

baptism:  after  that  birth,  as  after  the  natural,  there  may 
have  been  an  early  death;  iDut  if  the  again-born  person 
still  live — if  the  grace  stipulated  in  the  ordinance  be 
faithfully  improved;  this  is  a  state  of  things,  which 
must  be  seen  in  a  victory  over  the  world. 

In  the  conclusion  of  the  first  sermon,  it  is  intimated, 
that,  after  all,  the  dispute  is  about  a  word.  It  certainly 
is,  when  the  subject  is  simply  taken  in  connexion  with 
holiness  of  heart  and  life;  but  not,  when  it  respects  the 
plea  of  a  sensible  conversion  of  all  persons;  from  what, 
until  that  event,  is  to  them  a  state  of  damnation.  It 
might  have  been  expected,  that  this  worthy  divine 
would  have  the  more  readily  admitted  what  is  here 
thought  the  scriptural  sense  of  regeneration,  from  his 
teaching  his  hearers,  in  his  eighth  sermon,  thus — "  we 
have  encouragement  to  believe,  there  are  a  considerable 
number,  who  are  as  it  were  sanctified  from  the  womb; 
and  in  whom  the  seeds  of  grace  are  sown,  before  they 
grow  up  to  a  capacity  of  understanding  the  public 
preaching  of  the  word:"  and  he  quotes  Mr.  Baxter  ex- 
pressing his  belief,  that, — "  if  the  duties  of  religious 
education  were  conscientiously  discharged,  preaching 
would  not  be  God's  ordinary  method  of  converting 
souls;  but  the  greater  part  would  be  wrought  upon, 
before  they  were  capable  of  entering  into  the  design  of 
a  sermon."  Further,  the  preacher  addresses  his  audi- 
ence thus — "  Be  not  surprised,  and  be  not  dejected, 
that  you  cannot  assign  the  place,  the  time,  the  manner, 
in  which  your  conversion  began."  And  after  an  allu- 
sion to  some  operations  of  nature,  he  says — "thus  gen- 
tle, silent  and  regular  arc  the  influences  of  the  spirit 
upon  men's  souls;  and  it  is  often  impossible  exactly  to 
distinguish  them  from  the  teachings  of  parents  and 


Of  Baptismal  Regeneration.  351 

ministers,  and  from  those  reflections,  which  seem  to 
spring  from  our  own  minds."  If  so^  why  may  not  the 
beginning  be  dated  from  an  initiation,  in  which,  if  it  be 
not  a  mere  ceremony,  the  holy  spirit  must  be  consider- 
ed as  pledged,  with  a  view  to  a  future  improvement  of 
his  influences?  And  where  they  are  unimproved,  and 
thus  actual  sinfulness  is  incurred;  if  a  recovery  ensue, 
why  may  not  this  \)Q  considered  as  a  renewal,  instead  of 
a  regeneration;  in  opposition  to  its  original  and  so  long 
established  meaning?  Dr.  Doddridge  is  far,  in  sub- 
stance, from  those  who  place  religion  in  animal  sensi- 
bility: And  therefore.  It  is  to  be  lamented,  that  he  should 
resemble  them  in  the  language,  by  which  such  delusion 
is  often  excited  and  continued. 


SECTION  IV. 
Of  the  consequences  of  the  doctrine. 

Its  consequences  on  each  of  the  five  pouits — on  the  question  of 
infant  baptism — on  that  of  subsequent  conversion---on  that  of  as- 
surance—The question  of  assurance  stated---as  the  subject  stands 
in  the  Episcopal  church— and  in  Calvinistick  churches— Cal- 
vin, Turretine  and  Witsius — scripture—passages  on  the  other 
side— homily  of  salvatiQii---bad  consequences  of  the  contrary 
doctrine— animal  sensibilily--rash  confidence  and  groundless 
fears — outrageous  crimes— erroneous  rule  of  ordinary  conduct--* 
false  security — infidelity. 

1.  The  first  consequence,  and  which  has  been  inti- 
mated already,  is  the  inconsistency  of  the  doctrine  with 
Calvinism,  in  all  its  branches.  How  it  happened,  that 
after  St.  Austin  had  brought  into  the  church  his  sense 


352  General  Appendix. 

of  predestination,  yet  holding  it  with  baptismal  regene- 
ration, and,  after  his  great  influence  had  made  the  other 
current,  the  two  subjects  went  on  peaceably  together  in 
the  succeeding  ages;  the  author  cannot  ascertain,  nor  is 
it  necessary  that  he  should  do  so.  The  schoolmen 
wrote  much  concerning  conversion,  and  attached  to 
the  subject  their  doctrines  of  congruity  and  condignity. 
But  conversion,  in  their  conceptions,  applied  to  a  reco- 
very from  a  sinful  life,  and  was  not  considered  as  pe- 
culiarly belonging  to  the  entrance  into  the  evangelical 
relation.  This  was  regeneration;  and  was  supposed  by 
all  to  take  place  in  baptism. 

While  Calvin  was  so  carefully  treading  in  the  steps 
of  Austin;  he  felt  no  hesitation  at  taking  from  him,  or 
rather  from  the  uninterrupted  tradition  of  the  church, 
the  doctrine  in  question;  and  with  it,  the  language  by 
which  all  the  precious  benefits  of  the  evangelical  dis- 
pensation are  expressed.  The  idea  has  been  suggested, 
that  probably  he  must  have  sometimes  perceived  it  to 
cross  the  other  tendencies  of  his  system.  But  if  so,  it 
was  an  interference  which  he  was  reluctant  to  contem- 
plate. It  has  been  seen,  how  materially  different  the 
subject  appears  since  his  time,  in  the  confessions  of 
Calvinistick  churches,  and  in  the  discussions  of  their 
writers.  Now  the  matter  to  be  here  made  out,  is  their 
consistency  in  this  respect;  or,  in  other  words,  that,  un- 
der each  of  the  five  points,  the  contrary  to  baptismal 
regeneration  is  the  most  suitable  to  the  Calvinistick 
theory. 

On  the  ground  of  sublapsarian  predestination,  and 
keeping  out  of  view  the  still  more  awful  representations 
of  the  supralapsarian  hypothesis;  there  seems  a  manifest 
incongruity,  between  the  subject  and  that  under  con- 


Of  Baptismal  Regeneration.  353 

sideration.  God,  it  is  said,  contemplating  man  as  in 
future  fallen,  appointed  some  to  life  and  others  to  dam- 
nation, without  reference  to  difference  of  character. 
Under  such  an  economy,  it  were  not  natural  to  expect, 
that  God  would  bring  the  wretched  off-casts  within  the 
visible  limits  of  his  covenant  of  grace.  Far  be  it  from 
the  writer  of  this,  to  call  in  question  the  wisdom  of  the 
divine  procedure,  where  any  procedure  is  demonstrat- 
ed to  be  divine:  and  he  knows  that  in  this,  as  in  other 
ways,  there  may  be  reasons  of  the  highest  wisdom,  not 
ascertainable  by  the  worm  which  thus  inquires  into  the 
ways  of  its  Creator,  but  aims  to  do  it  with  humility. 
Under  the  influence  of  these  sentiments,  then,  the  au- 
thor presumes  to  say,  that  the  plan  here  supposed  and 
objected  to,  might  be  considered  as  a  mockery  of  the 
miserable;  and  as  a  dishonouring  of  others  by  an  un- 
suitable association  with  them.  The  remark  applies 
especially  to  the  condition  of  infancy.  Of  adults  it 
might  be  said,  that,  whatever  were  the  source  of  wick- 
edness in  the  non-elect,  they  have  ©btruded  themselves 
on  the  marriage  supper  of  the  Lamb.  But  it  is  quite 
otherwise  in  the  case  of  infants;  who,  in  a  state  of  inno- 
cency  and  unconsciousness,  receive  the  sign  of  a  grace 
never  to  be  given,  and  the  seal  of  a  promise  never  to  be 
performed  to  them.  Still  let  the  sentiment  be  repeated, 
that  if  this  be  so,  there  should  be  profound  submission 
to  the  dispensation.  All  here  maintained  is,  that  if  bap- 
tismal regeneration  be  acknowledged,  this  difficulty 
must  be  submitted  to,  or  Calvinistick  predestination  be 
renounced. 

Concerning  the  second  point — Universal  redemption 
— ^Nothing  need  be  said,  since  it  is  the  affirmative  side 

Vol.  II.  Y  V 


S54  General  Appendix. 

of  the  question;  which  must  be  true,  if  the  negative  be 
false. 

On  the  subject  of  free-will,  let  there  be  remembered 
the  point  in  common  between  the  contending  parties — 
the  im potency  of  man,  unendowed  with  divine  grace. 
Regeneration   supposes  a  beginning  of  grace,   in  the 
aids  of  the  holy  spirit:  a  mere  waste  of  benefit,  it  would 
seem;  if,  in  the  mind  of  the  divine  giver,  there  were  no 
design  of  the  future  activity  of  the  principle.    But  there 
is  still  more  unsuitableness  in  the  idea,  that  the  seed  of 
grace  should  subsist  in  a  soil,  so  ungenial  to  it  as  hu- 
man nature  is  described,  and  which  is  never  to  be  re- 
novated by  it.  "  Though  every  kind  of  wickedness," 
says  Witsius*  "  like  a  certain  hydra,  lurks  in  the  hearts 
of  all;  yet  God  suffers  some  to  give  loose  reins  to  their 
vices,  and  to  be  hurried  on  by  so  many  furies;  while  he 
moves  others  with  a  sense  of  shame,  and  a  reverence 
for  the  laws,  and  some  kind  of  love  to  honour  and  ho- 
nesty."    This  passage  is  so  much,  in  expression,  like 
one  cited  from  Calvin;  that,  in  the  former,  the  latter 
seems  to  have  been  in  view.     There  is  however  this 
difference,  that  whereas  Calvin's  words  exclude  all  but 
selfish  motives,  Witsius  seems  to  admit  of  such  as  are 
commendable  in  themselves;  although  destitute  of  what 
must  be  confessed  the  root  of  all  moral  excellence,  the 
love  and  the  fear  of  God.  Yet,  on  the  ground  of  either  of 
the  representations,  why  should  there  be  implanted  a 
cleansing  grace,  under  a  load  of  moral  filth,  on  which  it 
is  never  to  be  operative?    Here  is  another  superfluity  of 
diviriC  energy,  which  could  not  fail  to  make  the  one  or 

*  Book  3.  chap.  6.  sect.  13. 


Of  Baptismal  Regeneration.  355 

the  other  of  the  doctrines  sink  under  the  inconsistency 
in  which  it  shows  them. 

On  the  subject  of  grace  it  cannot  but  appear,  that  the 
species  of  it  affirmed,  with  the  epithets  of  irresistible 
and  efficacious,  renders  every  other  species  of  it  unne- 
cessary. The  grace  affirmed  as  given  to  infancy  in 
baptism,  is  confessedly  of  a  suasive  operation;  and,  in 
many  instances,  fails  of  its  effiict.  It  is  therefore  a  su- 
perfluous endowment,  if  it  must  so  fail;  and  if  the  effect, 
when  produced,  be  under  a  resistless  energy. 

But  there  is  no  point,  on  which  the  asserted  incon- 
sistency is  more  conspicuous,  than  on  that  of  final  per- 
severance. No  one  denies,  that  many — alas,  an  innu- 
merable  multitude — who  have  been  baptized  in  infan- 
cy, have  afterwards  lived  in  sin  and  died  impenitent. 
If  these  were  once  in  grace,  they  have  fallen  from  it 
finally.  Accordingly,  both  of  the  doctrines  cannot  be 
true.  It  must  be  confessed,  that  many  a  Calvinistick 
minister  of  the  church  of  England,  while  he  has  consi- 
dered his  Arminian  brethren  as  guilty  of  the  most  abo- 
minable  prevarication,  in  having  given  their  signatures 
to  the  thirty- nine  articles,  which  he  deems  to  compre- 
hend the  essence  of  Calvinism,  has  not  scrupled  to  be 
in  the  constant  habit  of  acknowledging  the  regeneration 
of  infants,  in  his  repetition  of  the  baptismal  service;  al- 
though he  knows,  that  it  is  in  irreconcilable  variance 
with  his  favourite  dogma  of  the  final  perseverance  of  th^ 
saints.  But  however  these  opposites  may  be  recon- 
ciled in  individual  instances;  the  inconsistency  has  the 
insensible  operation  on  the  religious  society  in  general, 
of  leading  to  the  abandonment  of  the  one  or  of  the  other. 
Hence  it  has  happened,  that  wherever  the  novel  doc- 
trine has  gained  ground,  the  ancient  one  has  propor- 


356  General  Appendix, 

tionably  declined.  But  whether  the  mere  circumstance 
of  novelty,  ought  not  to  operate  as  an  unanswerable  ob- 
jection to  the  former,  is  a  circumstance,  in  itself  worthy 
of  serious  consideration. 

Such  then  is  the  effect  of  the  doctrine  of  baptismal 
regeneration,  on  the  whole  range  of  Calvinistick  theo- 
logy; that  they  will  never  be  found  together,  without 
an  unsuitableness  of  appearance,  which  will  offend,  and 
which  maturer  reflection  will  correct.  If  Calvinism  be 
agreeable  to  the  gospel,  the  other  cannot  be  abandoned 
too  soon.  But  if  the  said  commendation  be  predica- 
ble  of  this,  there  arises  from  it  a  demonstration  of  the 
untenable  principles  of  the  system,  with  which  it  can 
never  harmonize. 

2.  Another  consequence  of  the  position  of  this  ap- 
pendix, is  its  relation  to  the  question  of  infant  baptism. 
The  practice  cannot  be  defended,  on  any  other  ground. 
If  it  be  a  mere  initiation  of  the  infant  into  the  visible 
church  of  Christ,  with  no  attendant  benefit;  and  if  the 
sign  be  only  intended  to  signify  to  him  a  regeneration, 
which  he  should  endeavour  to  undergo  at  a  distant  day; 
the  opponent  may  well  urge  the  fitness  of  delaying  the 
sign,  until  the  time  when  the  thing  signified  can  be  ac- 
complished. If  he  be  pressed  by  scripture,  he  may 
turn  to  the  very  few  passages  which  speak  of  regenera- 
tion: he  may  show,  that  they  all  bear  allusion  to  an  out- 
ward washing:  and  he  may  argue,  that,  since  there  is 
nothing  in  scripture  of  a  change  operated  on  the  condi- 
tion of  the  infant,  whatever  may  be  said,  without  proof, 
of  a  change  sometimes  wrought  in  a  way  justly  remark- 
ed to  be  incomprehensible  by  us;  there  can  be  no  pre- 
tence for  hastening  the  washing,  before  provision  qan  be 
made  for  the  inward  purity  which  it  represents.     He 


Of  Baptismal  Regeneration.  357 

will  be  reminded,  indeed,  of  circumcision,  the  initiatory 
ordinance  of  the  Jews;  and  an  analogy  to  it  will  bt 
claimed,  in  behalf  of  the  initiatory  ordinance  enjoined 
on  Christians.  But  he  may  reply,  that  to  circumcision 
there  was  attached  immediate  benefit.  He  will  not 
perhaps,  although  Calvin  did,  adorn  it  with  the  name  of 
regeneration;  but  he  will  contend,  that  there  were  at 
least  temporal  promises  comprehended  in  it.  For  the 
covenant  made  with  Abraham  expressed,  that  the  great 
giver  of  it  would  be  a  God  to  him  and  to  his  seed  after 
him:  circumcision  was  the  sign  of  this  covenant: 
and  therefore,  when  the  sign  was  given  to  the 
seed,  agreeably  to  the  divine  will;  there  followed,  that, 
by  the  act,  they  were  brought  within  the  covenant. 
Even  if  the  blessings  of  it  had  extended  no  further  than, 
nationally,  to  the  possession  of  the  promised  land;  and, 
individually,  to  a  share  in  the  superintendance  of  that 
especial  providence  in  temporal  things,  which  all  Chris- 
tians acknowledge  to  have  been  vouchsafed  under  the 
legal  dispensation;  this  itself  makes  a  difference  between 
the  ordinances;  dispensing  with  the  baptism  of  infants, 
no  less  than  with  restricting  it  to  the  eighth  day  of  their 
existence.  Still,  the  Poedobaptist  will  claim,  that  there 
are  great  benefits,  although  short  of  regeneration,  at- 
tached to  the  early  administration  of  the  ordinance. 
What  are  these  benefits?  Calvin  thus  recites  them — 
That  persons  initiated  in  infancy,  are  on  somewhat  a 
more  respectable  footing  in  the  church  than  others;  and 
that  they  will  be  incited  to  piety,  by  learning  that  they 
had  been  received  into  the  church  by  the  outward  sign 
of  it.  But  there  seems  no  great  weight  in  either  of 
the  reasons  given.  The  parable  of  the  labourers  in 
the  vineyard,  which  was  designed,  not,  as  some  ima- 
gine, of  early  and  late  piety  under  the  gospel  covenant, 


358  General  Appendix. 

but  of  early  and  late  admission  into  visible  communion; 
may  show,  that  the  estimation  of  membership  in  the 
church,  although  one  may  come  to  know  Christ  at  the 
third  hour,  another  at  the  ninth,  and  another  at  the  ele- 
venth,  is  precisely  the  same  with  all.  Doubtless,  a 
contemplated  sign  may  be  of  use,  in  keeping  before 
the  mind  the  thing  signified.  But  whether  it  be  seen 
in  retrospect  or  in  prospect,  so  long  as  it  remains  a 
mere  sign,  must  be  much  the  same.  When  the  instruc- 
tions and  the  incitements  of  pious  parents  are  taken 
into  the  account,  it  is  another  matter.  But  what  dif- 
ference there  can  be,  whether  this  be  with  or  without 
the  sign,  it  being  still  considered  as  a  sign  only,  is  not 
easy  to  be  perceived.  What  the  Antipasdobaptist 
seems  to  have  a  right  to  consider  as  the  greatest  incon- 
gruity of  the  theory,  is  the  supposing,  that  God  vvould 
ordain,  in  an  institution  designed  especially  for  the  faith- 
ful, the  admission  of  persons,  who,  from  the  circum- 
stances of  their  condition,  and  independently  on  any 
hypocrisy  as  the  mean  of  sowing  tares  among  the  wheat, 
cannot  be  of  the  aforesaid  number.  In  the  parable  of 
the  gospel  supper,  confessedly  representing  Christ's 
church  on  earth  consummated  in  heaven,  the  intruder 
without  a  marriage  garment  was  bound  hand  and  foot, 
and  cast  into  outer  darkness.  But  here,  the  greater 
number  of  the  subjects  of  baptism  are  brought  to  it, 
without  a  marriage  garment:  and  the  commissioned  ser- 
vants of  the  master  of  the  feast,  acting  agreeably  to  his 
direction,  are  made  the  introducers  of  these  unsuitable 
guests. 

The  whole  subject  wears  quite  another  appearance, 
under  the  light  thrown  on  it  by  the  doctrine,  which  it 
is  the  present  object  to  establish.     If  the  Christian 


Of  Baptismal  Regeneration.  S59 

church  be  the  continuation  of  the  visible  communion 
before  existing  in  the  Jewish;  when  the  divine  head  of 
both  appointed  the  mean  of  entrance  into  the  former, 
addressing  his  command  to  persons  familiarized  to  the 
other,  and  in  the  habitual  practice  of  its  initiatory  rite; 
there  was  no  more  reason  for  his  specifying  of  infants 
in  the  injunction,  thSn  for  his  particularizing  of  both 
the  sexes  and  other  varieties  of  condition.  But  under 
this  view  of  the  evangelical  ordinance,  the  benefit  ac- 
companying the  ordinance  must  be  co-existent  with  a 
conformity  to  it.  There  will  then  be  no  more  incon- 
gruity in  Christian  infants  being  a  party  to  the  covenant, 
than  there  had  been  formerly  in  the  case  of  Jewish  in- 
fants; in  which,  immediate  benefit  was  confessedly 
comprehended.  Then  also,  as  our  Saviour  command- 
ed children  to  be  brought  to  him  in  person,  there  will 
be  exhibited  an  harmony  with  this,  in  their  being 
brought  to  him  in  baptism.  And  when  he  pronounced 
— "  of  such  is  the  kingdom  of  heaven;"  if  there  be  un- 
derstood the  kingdom  of  a  future  state  of  being,  it  will 
be  natural  to  conceive  of  them,  as  equally  suitable 
members  of  the  church:  although,  indeed,  this  is  here 
thought  precisely  the  sentiment  of  the  passage. 

In  short,  there  is  entertained  full  confidence,  that  the 
practice  of  infant  baptism  is  evangelical:  but  it  is  con- 
ceived to  be  no  otherwise  so,  than  as  taken  in  connexion 
with  regeneration.  For,  as  detached  from  this,  there  is 
no  authority  for  the  other;  and  it  would  be  more  con- 
genial to  the  gospel  economy,  to  delay  the  outward  and 
visible  sign,  until  there  can  be  an  obtaining  of  the  in- 
ward and  spiritual  grace.  And  further,  to  the  severing 
of  what  God  has  thus  joined  together,  there  may  pro- 
bably be  imputed  the  abundant  proselyting  to  the  repe- 


360  General  Appendix. 

tition  of  baptism,  in  places  where  there  most  abounds 
the  notion  of  a  regeneration,  subsequent  to  thai  per- 
formed in  infancy.  There  are  extensive  districts  in 
the  United  States,  in  which  all  the  people  are  educated 
under  the  influence  of  such  a  persuasion;  and  in  which, 
there  do  not  occur  any  doubts  of  the  correctness  of  it. 
Under  such  circumstances,  there  can  be  no  cause  of 
surprise,  in  finding,  as  often  happens,  the  rapid  circula- 
tion of  the  conviction,  that  an  outward  washing  should 
accompany  the  inward  change,  which  is  held  out  as  ne- 
cessary to  be  undergone  by  all  young  persons,  however 
innocent  their  lives;  after  the  formal  washing  or  asper- 
sion which  they  underwent,  while  unconscious  of  the 
end  of  the  operation. 

It  may  at  least  be  made  a  problem,  whether  there 
may  not  be  traced  to  the  same  source  the  error  of  an- 
other description  of  people,  who  reject  altogether  the 
ordinance  of  baptism.  The  supposition  of  this  con- 
nexion is  much  countenanced  by  the  period  of  lime,  in 
which  their  society  began.  It  was  in  the  age,  when, 
before  their  beginning,  the  separating  between  the  sign 
and  the  grace  had  become  popular  in  England.  A  great 
proportion  of  the  society  alluded  to,  were  sincere  per- 
sons; who  were  in  opinion,  and  many  of  them  in  prac- 
tice, with  the  party  become  dominant  in  England; 
but  who,  disgusted  with  the  unequivocal  evidences 
of  the  hypocrisy  and  the  tyranny  of  the  prominent  cha- 
raoters  among  them,  ran  into  many  erroneous  opinions; 
in  connexion  with  some  extravagances  in  conduct, 
which  their  successors  respect,  but  do  not  imitate.  The 
species  of  devotion  cultivated  by  that  people,  naturally 
led  to  the  laying  of  little  or  no  stress  on  outward  ap- 
pointments of  any  sort.     But  is  it  to  be  supposed,  that 


Of  Baptismal  Regeneration.  361 

the  error  of  this  was  not  rendered  the  easier,  by  their 
being  considered  as  outward  appointments  only;  and 
thus  severed  from  the  spiritual  benefits,  of  which  ihey 
were  made  the  means  by  their  great  Ordainer;  and 
which  had  always  been  confessed  as  connected  with  the 
other,  until  about  the  time  in  question?  Doubtless,  the 
separation  of  the  grace  rendered  it  the  more  easy,  to 
get  rid  of  all  prepossession  in  favour  of  an  outward 
sign  or  ceremony, 

3.  Another  consequence  of  the  doctrine,  is  the  error 
of  those,  who  instruct  baptized  persons  leading  virtu- 
ous lives,  and  not  neglecting  the  exercises  of  devotion, 
that  there  remains  for  them  the  necessity  of  a  regene- 
ration; until  which,  they  are  the  children  of  the  devil, 
and  liable  to  the  judgments  of  God  in  another  life.  It 
is  true,  that  the  Calvinist  may  say,  in  any  instance  ob- 
served of  early  piety,  that  here  is  one  of  the  elect  num- 
ber, favoured  with  regeneration  in  infancy.  But  let  him 
remember,  that  if  this  distinction  were  as  sure  as  it  is 
here  verily  believed  to  be  erroneous;  he  is  not  to  ac- 
count that  there  is  any  thing  better  than  appearance, 
until  there  shall  have  been  the  party's  preservation  to 
the  end;  without  which,  he  would  not  have  been  of 
that  favoured  body.  As  for  those  who,  disclaiming 
Calvinism,  sever  regeneration  from  baptism,  and  exact 
a  sensible  experience  of  the  former;  they  have  not  the 
privilege  of  the  Calvinist,  in  taking  the  same  comfort 
from  the  observation  of  early  piety.  They  know  of  no 
such  distinction,  as  that  between  elect  and  non-elect  in- 
fants: and  therefore,  contemplating  every  subject  of 
infant  baptism,  as  left  by  it  the  heir  of  hell;  they  con- 
sistently  exact  of  him  an  account  of  the  time  when, 

Vol.  II.  z  2 


362  General  Appendix, 

the  place  where,  and  the  mean  whereby,  he  had  become 
an  heir  of  heaven. 

In  the  educating  of  baptized  infants,  until  of  an  age 
susceptible  of  conversion,  it  is  difficult  to  perceive  in 
what  way  they  can  consistently  be  trained  to  the  wor- 
ship of  God.  The  only  prayers  suited  to  them,  are 
those  in  harmony  with — "  God  be  merciful  to  me  a 
sinner."  It  is  otherwise,  on  the  ground  taken  in  this 
work.  They  are  to  be  taught  to  consider  themselves 
as  possessing  the  benefits  of  the  Christian  covenant, 
and  to  be  *'  brought  up  in  the  nurture  and  admonition 
of  the  Lord."  As  the  benefits  of  the  covenant  belong 
to  them;  so  the  judgments  for  violating  it  lie  on  them, 
without  any  act  of  theirs;  however  strong  the  obligation 
of  acknowledging  it  in  the  ordinance  for  confirmation 
and  in  the  eucharist,  where  opportunity  is  enjoyed  of 
either,  or  of  both.  In  the  case  of  deviation  from  the 
paths  of  rectitude,  there  is  the  louder  call  on  the  parent, 
to  endeavour  and  to  pray  for  the  reformation  of  his  off- 
spring. 

While  the  author  explicitly  avows  his  disapprobation 
of  what  he  considers  as  being  wide  of  the  beneficent 
displays  of  divine  grace  in  the  scriptures,  and  while 
he  does  not  shrink  from  any  censure  of  his  opinions, 
he  wishes  them  to  be  distinctly  apprehended.  He  sees, 
with  sorrow,  the  extent  of  parental  neglect  and  of 
youthful  proneness  to  licentiousness.  These  however 
he  contemplates,  not  as  palliated,  but  indeed  as  greatly 
aggravated  by  his  doctrine.  Still,  he  knows  there  are 
some,  and  hopes  there  are  very  many,  who,  after  infan- 
tile baptism,  have  "escaped  the  corruption  that  is  in 
the  world  through  lust:"  which  are  remarkable  expres- 
s-ions of  St.  Peter;   and  may  be  supposed  principally 


Of  Baptismal  Regeneration.  363 

applied  to  persons,  who  were  born  and  bred  under  the 
Christian  covtnant.  For  the  epistle  in  which  they  ap- 
pear, must  have  been  written  at  least  thirty  years  after 
the  ascension;  since  the  apostle  says — r''  Shortly  I  must 
put  off  this  my  tabernacle,  even  as  our  Lord  Jesus 
Christ  hath  shewed  me."  And  ecclesiastical  history 
testifies,  that  his  martyrdom  was  at  the  earliest  in  the 
year  sixty-five. 

But,  says  an  opponent — Have  such  persons  incurred 
no  sin?  Doubtless  they  have.  Most  evidently  of  all, 
they  must  be  chargeable  with  sins  of  omission,  in  not 
having  attained  to  those  heights  of  Christian  perfection, 
to  which  their  religion  points.  Relatively  to  sins  of 
commission,  it  may  be  said  of  all — "  Who  can  under- 
stand his  errors?"  so  as  to  be  sure  that  he  has  not  de- 
viated to  the  right  hand  or  to  the  left,  from  what  the 
strictness  of  the  law  of  God  required  of  him,  in  every 
circumstance  of  life?  Even  if  his  aberration  have  been 
greater;  it  is  to  be  remembered,  that,  as  the  church  ar- 
ticles speak — "  The  grant  of  repentance  is  not  to  be 
denied  to  such  as  fall  into  sin  after  baptism."*  Let  it 
be  acknowledged,  that  all  these  things  apply  to  the  sub- 
jects of  baptismal  regeneration;  the  two  former  circum- 
stances to  them  universally;  and  the  last  circumstance, 
as  what  is  not  only  possible,  but  frequent.  But  do  they 
not  also  apply  to  those,  ^N\io  have  been  the  subjects  of 
a  regeneration  described  in  such  a  manner,  as  passes 
with  some  for  the  mere  workings  of  nature?  This  will 
not  be  denied.  The  fair  way  then  of  making  the  com- 
parison, is  to  say,  that  what  is  sin  and  requires  repen- 
tance in  the  one,  is  also  sin  and  requires  at  least  as  much 
repentance  in  the  other. 

*  Art.  16. 


364  General  Appendix. 

Concerning  the  Calvinist,  and  the  Anti-calvinist  of  the 
particular  description  here  alluded  to,  it  seems  to  the 
author,  that  the  latter  has  the  advantage  over  the  other, 
in  regard  to  the  assurance  of  the  forgiveness  of  sin, 
which  they  in  common  advocate;  that  the  former,  in 
their  distinction  of  elect  infants,  destroy  all  defined 
boundary  between  light  and  darkness,  on  the  subject. 
For  to  say  that  the  infant  mind  arrives  gradually  at  as- 
surance, as  at  a  knowledge  of  its  duties,  would  be  to 
lose  sight  of  the  thing  in  question. 

4.  Here  comes  up  to  notice,  what  is  designed  to  be 
the  last  consequence  of  the  premises  of  this  appendix, 
but  to  be  treated  of  more  fully  than  any  of  the  others — 
the  groundless  pretensions  of  the  species  of  assurance 
which  has  been  referred  to. 

Before  an  entrance  on  this  important  part  of  the 
present  subject,  it  becomes  the  author  to  state  distinctly 
the  sentiment,  which  he  wishes  to  hold  out  to  disappro- 
bation. And  to  this  end,  there  should  first  be  noticed 
something  else,  with  which  it  may  be  otherwise  con- 
founded. 

Cheerless  indeed  would  be  the  condition  of  the 
Christian;  jf  he  were  condemned  to  such  a  perpetual 
solicitude,  as  that,  while  he  is  sincerely  endeavouring  to 
make  his  election  sure,  while  he  avoids  deliberate  and 
habitual  sin  in  every  shape,  and  while,  if  he  fall  into 
any  act  which  he  cannot  reconcile  with  the  holy  law  of 
God,  it  is  the  effect  of  surprise,  and  at  the  worst  not 
characteristic  of  depraved  passion;  he  is  to  live  in  per- 
petual apprehension,  that,  when  life  shall  end,  he  may 
be  consigned  to  the  blackness  of  darkness  for  ever. 
Very  inconsistent  also  would  such  a  necessity  be,  with 
the  very  name  of  the  gospel;  which  announces  good 


Of  Baptismal  Regeneration.  365 

tidings  to  every  sincere  mind,  and  with  the  declarations 
which  it  so  often  makes  of  the  forgiveness  of  sin:  a  pro- 
perty of  it  so  pre-eminent,  as  to  miike  a  part  of  the 
short  creed,  handed  down  from  the  time  of  the  apostles. 
But,  says  a  doubting  person,  this  is  a  dealing  in 
generals:  And  how  is  the  subject  to  be  brought  home 
to  the  individual?  Certainly  thus.  The  promises  of  the 
gospel  are  on  the  conditions  of  repentance  and  faith;  in 
which  is  involved  the  principle  of  future  obedience. 
Let  then  the  individual  ask  himself — Do  I  repent  and 
do  I  believe?  If  he  be  uncertain  of  the  meaning  of 
the  words — although  for  such  uncertainty  there  would 
seem  no  reason — let  him  turn  to  some  of  the  numerous 
instances  in  the  Bible,  of  persons  repenting  and  believ- 
ing: and  he  may  thence  learn  to  disregard  all  the  mi- 
nute  and  mysterious  distinctions,  making  a  difficult  task 
of  that  which  seems  the  easiest  in  nature,  a  man's 
knowing  what  are  the  operations  of  his  own  mind. 
Still  it  will  be  replied,  that  however  sincere  the  heart 
may  have  been  in  the  act  of  giving  itself  up  to  God, 
temptations  occur;  resolutions  give  way;  and  there  is  a 
falling  off  to  carelessness — perhaps  to  sin  in  conduct. 
And  is  it  this,  professing  Christian,  for  which  you  de- 
sire a  counterpoise,  that  may  make  you  easy  as  to  the 
issue?  Verily,  in  proportion  as  your  case  may  be  above 
described,  you  have  reason  for  doubt;  and  perhaps  for 
the  greatest  degree  of  uneasiness,  not  bordering  on  de- 
spair. Not  only  so,  whatever  promises  to  relieve  from 
the  apprehension,  while  there  is  a  continuance  of  the 
cause  of  it,  must  be  a  delusion  and  a  snare.  Still  per- 
haps there  occurs  a  misgiving,  in  relation  to  the  pardon 
of  sin  in  the  first  instance;  the  belief  of  which  boon 
arose  from  an  attendant  sensibility.  It  arose,  then,  from 


366  General  Appendix. 

an  insufficient  cause.  It  is  not  here  affirmed,  that  there 
was  an  error  in  regard  to  the  fact.  But  if  sin  have  been 
pardoned,  it  was  on  ground  opened  in  the  holy  scrip- 
tures; and  not  rendered  more  or  less  applicable  to  the 
case,  on  account  of  the  peculiar  conceptions  of  the 
party.  As  to  the  means  by  which  it  should  have  been 
assured  to  him;  they  consisted  in  the  declarations  of 
scripture,  the  sacraments,  and  the  ministry  of  the  word. 
The  party's  looking  for  it  in  himself,  was  an  error.  It 
may  have  been  innocently  imbibed,  and  the  fruit  of 
erroneous  instruction.  If  so,  he  will  not  fail  finally  of 
his  object,  on  this  account.  But  in  the  mean  time,  it 
may  have  been  the  cause  of  much  needless  anguish; 
and  unless  checked  by  watchfulness  and  prayer,  will 
hereafter  lead  to  much  groundless  confidence. 

Let  it  be  next  supposed,  that  the  repenting  and 
believing  party  lives  in  the  exercise  of  piety,  and  the 
practice  of  virtue — that  he  leads  what  all  reasonable 
persons,  making  allowance  for  human  imperfection, 
would  call  a  Christian  life.  Is  such  a  person — it  may 
be  asked — to  go  on  in  the  Christian  duties,  without 
their  attendant  consolations?  Certainly  not.  But  let  him 
look  for  them  in  the  divine  word,  where  he  will  find 
them  plentifully  strewed  over  the  whole  face  of  it.  Let 
him  at  the  same  time  remember,  that  the  senses  of  them, 
as  they  stand  there,  are  neither  more  nor  less  for  his  in- 
terpretation of  them,  which  may  be  erroneous.  The 
great  author  of  our  nature,  has  not  made  any  change  in 
its  constituent  properties,  to  accommodate  to  the  pre- 
sent subject.  A  constitutional  gloom,  not  checked  by 
proper  means,  both  moral  and  medical,  may  deprive 
him  of  satisfactions  not  denied  to  him;  but,  on  the  con- 
trary, liberally  held  out  to  him  in  the  word.  The  same 


Of  Baptismal  Regeneration^  367 

effect  may  be  produced  by  religious  enthusiasm;  which 
soars  above  what  are  properly  devout  affections,  and 
looks  down,  with  disdain,  on  whatever  does  not  rise  to 
its  own  grade  of  temporary  joy  and  rapture.  And  this 
is  one  of  the  ways — lor  that  there  are  such  is  evident 
from  scripture — of  making  the  righteous  sad,  whom 
God  hath  not  made  sad.* 

If  all  error  and  all  constitutional  infirmity  be  apart; 
inward  and  outward  conformity  to  the  divine  will,  must 
have  the  effect  of  producing  tliat  "joy  in  the  Holy 
Ghost,"  and  that  "  peace  of  God  passing  understand- 
ing," of  which  the  scriptures  speak.  And  this  describ- 
ing of  the  consolation  as  arising  from  what  has  been 
laid  down,  is  far  enough  removed  from  any  thing  that 
savours  of  self-satisfaction  or  self-righteousness;  since 
there  may  still  be  the  conviction  and  sensibility,  that  we 
are  nothing  in  or  of  ourselves.  But  if  to  the  latter  state 
of  mind  there  must  not  even  be  the  consciousness  of 
conformity  to  the  divine  will;  there  seems  no  way  of 
avoiding  this,  but  to  "  continue  in  sin  that  grace  may 
abound." 

There  is  no  doubt  here  entertained,  that  a  man,  per- 
severing in  exercises  of  piety  and  in  habits  of  virtue, 
may  attain  to  a  state  of  mind,  which  is  heaven,  as  it 
were,  begun  on  earth.  This  has  often  been  testified  in 
the  conversation  of  holy  men,  on  their  death  beds:  and 
it  must  be  supposed,  that  such  men  had  the  like  sensi- 
bilities in  health;  although  they  may  have  been  so  cor- 
rcct  in  their  apprehensions,  as  not  to  have  made  them 
the  test  of  their  religious  state,  much  less  to  proclaim 
them  to  the  world.  An  instance   of  such  a  frame  of 

*  Ezek.  xiii.  22. 


368  General  Appendix. 

mind  has  been  already  given  in  St.  Ignatius,  not  long 
before  his  martyrdom;  when  there  seemed  to  be  a  voice 
within  him,  saying — "Come  to  the  Father."  At  that 
time,  he  must  doubtless  have  had  a  like  view  of  the 
blissful  state  to  come,  w  ith  a  like  ground  for  it,  as  must 
be  supposed  of  St.  Paul,  when,  after  saying — *'  the  time 
of  my  departure  is  at  hand,"  he  added — "  henceforth 
there  is  laid  up  for  me  a  crown  of  righteousness."' 
Other  instances  might  be  given,  from  what  is  recorded; 
and  others  still,  from  personal  observation.  But  in  all 
the  instances  known  to  him  who  writes,  the  happy  state 
arose  from  sources  very  different  from  what  is  so  often 
contended  for,  under  the  name  of  assurance;  here  to  be 
considered,  as  distinguished  from  the  satisfaction  dis- 
coursed  of. 

This  assurance  is  the  forgiveness  of  sin,  supposed  to 
be  from  the  divine  Being  immediately;  and  not  gather- 
ed, as  above,  from  a  comparing  of  the  state  with  scrip- 
ture. It  is  also  conceived  of  as  given,  in  each  instance, 
to  the  individual  party;  and  not  generally,  like  the  pro- 
mises of  scripture,  to  be  applied  by  the  individual,  ac- 
cording to  the  circumstances  of  the  case.  That  there 
is  an  influence  of  the  holy  spirit  on  the  human  mind,  no 
one  who  believes  the  scriptures  can  doubt.  But  that 
there  is  any  evidence  of  this  holy  agent's  ever  giving, 
internally,  to  any  person,  the  assurance  which  has  been 
defined,  is  here  denied. 

This  is  a  matter  of  extraordinary  magnitude,  because 
of  its  influence  on  human  hopes  and  fears:  and  there- 
fore, as  the  author  thinks  the  contemplated  doctrine  to 
be  not  only  an  error  itself,  but  the  parent  of  many  er- 
rors, he  proposes  to  consider  it  at  the  greater  length. 
The  order  which  he  assigns  to  himself,  is  the  viewing 


Of  Baptismal  Regeneration,  369 

of  the  subject  as  contemplated  by  the  episcopal  church, 
and  as  professed  by  Calvinistick  churches.  Then  shall 
follow  the  comparing  of  them  all  with  scripture;  and 
finally,  the  bad  effects  of  relinquisliing  the  scriptural 
test  of  grace,  in  exchange  for  that  which  the  other 
theory  supplies. 

1.  When  there  is  proposed  to  consider  the  subject 
as  held  by  the  episcopal  church,  the  meaning  is  not  that 
it  appears  in  any  shape  in  her  institutions — for  there  is 
not  any  thing  in  them  of  the  sort — but  that,  on  this 
account,  she  must  necessarily  be  understood  to  contem- 
plate it  as  error.  There  is  not  a  sentence  to  the  effect, 
in  her  articles;  nor  in  her  catechism;  nor  in  her  homi- 
lies; nor  in  her  offices;  nor  in  the  prayers  of  her  liturgy, 
enjoined  for  common  use. 

But  to  carry  the  matter  further:  there  are  many 
things  in  the  institutions  of  the  episcopal  church,  abso- 
lutely inconsistent  with  an  acknowledgment  of  the 
species  of  assurance  here  rejected.  For  wherever  she 
points  to  another  standard,  by  which  a  man  is  to  ascer- 
tain his  Christian  state;  a  rival  standard,  passed  over  by 
her  in  silence^  is  impliedly  rejected. 

The  first  document  to  this  effect  coming  into  view,  is 
the  seventeenth  article;  so  often  appealed  to  in  confir- 
mation of  doctrines,  nearly  allied  to  the  one  here  object- 
ed to.  The  article  affirms  of  election,  that  it  is  "  full 
of  sweet,  pleasant,  and  unspeakable  comfort  to  godly 
persons,  and  such  as  feel  in  themselves  the  working  of 
the  spirit  of  Christ,  mortifying  the  works  of  the  flesh 
and  their  earthly  members,  and  drawing  up  their  mind 
to  high  and  heavenly  things."  Here,  according  to  the 
church,  is  the  source  of  comfort  and  of  satisfaction,  con- 

Vgl.  II.  3  A 


370  General  Appendix, 

cerning  the  spiritual  state.  Of  course,  they  who  framed 
the  article  did  not  conceive  of  there  being  any  other. 

The  homilies  being  a  larger  explication  of  some  of 
the  doctrines  of  the  articles,  there  might  be  expected 
in  the  former  some  intimations,  or  rather  clear  and  fre- 
quent  mention  of  this  assurance,  if  it  had  made  part  of 
the  religion  of  the  English  reformers.  But  there  is  no- 
thing of  the  sort.  And  yet  there  are  several  of  the  ho- 
milies, in  which  it  might  have  been  pertinently  intro- 
duced, had  it  been  thought  sound  doctrine — as  in  that 
on  faith — that  on  salvation  (or  justification)  and  that  on 
repentance.  These  subjects  are  handled,  as  if  no  such 
matter  had  been  ever  heard  of,  and  imply  quite  another 
test  of  the  Christian  state;  which  is  more  positively  and 
distinctly  announced,  towards  the  end  of  the  homily 
for  Whitsunday,  as  given  in  the  fourth  part  of  this 
work.  The  exhortation  in  the  visitation  of  the  sick  has 
been  mentioned  already,  and  may  here  be  properly  men- 
tioned again.  The  minister  is  not  bound  to  the  precise 
words;  but  is  to  address  the  sick  person  in  that  or 
a  like  form.  It  first  sets  forth  the  high  hand  from 
which  sickness  comes,  and  the  uses  for  which  it  is  sent. 
Then  follow  the  usual  motives,  to  an  improvement  of 
the  dispensation.  After  that,  the  minister  inquires  into 
the  faith  of  the  party,  taking  for  his  standard  the  apos- 
tle's creed.  He  follows  this  up,  with  an  examination 
into  his  repentance;  concluding  with  an  exhortation  to 
forgiveness  or  reparation,  if  there  be  a  call  to  either;  and 
with  advice  to  the  settlement  of  affairs.  Of  how  much 
less  importance  is  even  the  most  important  of  all  these, 
if  there  be  any  warrant  in  the  gospel,  for  the  minister 
to  ask  the  patient,  whether,  at  any  particular  moment 
of  his  life  he  had  received  an  inward  assurance  of  his 


Of  Baptismal  Regeneration,  371 

salvation!  The  unsuitableness  of  these  things  will  ma- 
nifestly appear,  if  there  be  supposed  a  minister  of  the 
episcopal  church  proposing  such  an  inquiry  to  his  pa- 
rishioners— would  it  be  to  address  him  in  the  prescrib- 
ed form,  or  a  like?  And  would  not  the  sick  person 
have  a  right  to  infer,  that  it  were  high  time,  either  to 
renounce  his  church,  or  to  dispense  with  the  services  of 
his  minister? 

The  exhortations  preparatory  to  the  communion, 
may  also  be  perceived  to  afford  suitable  opportunities 
for  the  sentiment,  had  it  been  thought  admissible.  One 
of  them  was  drawn  up,  principally  with  the  view  of 
guarding  against  the  coming  in  a  state  of  sin,  and  with- 
out due  consideration.  The  other,  was  principally  de- 
signed as  an  incitement  to  those  who  may  be  neglect- 
ful of  the  duty  of  communicating.  Both  these  descrip- 
tions of  persons,  are  contemplated  as  faulty.  But  are 
they  directed  to  seek  for  an  assurance  of  an  interest  in 
Christ?  Not  at  all:  they  are  presumed  to  have  been 
brought  within  the  Christian  covenant;  however  their 
interest  in  it  may  have  been  forfeited,  or  have  become 
uncertain.  And  for  a  remedy  of  this,  they  are  exhorted 
to  repentance  and  amendment. 

On  the  ground  of  the  opposite  theory,  the  address  to 
sponsors  in  the  service  for  infant  baptism  must  be 
thought  materially  defective.  There  is  a  more  censur- 
able omission,  in  the  provision  made  for  the  bringing 
of  young  persons  to  take  on  themselves  their  baptismal 
vows,  in  the  ordinance  of  confirmation.  And  the  most 
glaring  omission  of  all,  would  have  been  the  overlook- 
ing of  the  circumstance,  in  the  prayers  composed  to  be 
used  at  the  baptism  of  an  adult,  accompanied  by  a  pre- 
vious address,  and  a  subsequent  charge;  in  all  which, 


372  General  Appendix. 

there  is  not  the  least  hint,  of  what  must  be  supposed  to 
concern  him  more  than  all  the  other  matters  brought 
before  him. 

If,  in  contrariety  to  all  here  said,  any  person  should 
think,  that  he  perceives  in  some  detached  expressions  a 
favouring  of  his  theory,  it  will  not  be  to  his  purpose. 
The  author  verily  believes,  that  there  is  not  a  sentence 
which,  by  any  fair  construction,  and  indeed  without 
manifest  perversion,  can  be  made  to  speak  such  a  sense. 
But  this  is  of  little  moment.  The  opinion,  had  it  been 
designed,  would  have  appeared  with  the  unblushing 
front,  worn  by  every  other  doctrine,  held  up  to  the 
faith,  and  expected  to  govern  the  practice,  of  the  people. 

2.  But  let  it  be  inquired,  how  this  matter  stands  in 
(he  confessions  of  Calvinistick  churches,  and  in  the 
^vorks  of  their  celebrated  writers.     Of  the  former,  it 

I  nay  be  sufficient  to  take  the  Westminster  confession, 
n  doing  this,  let  it  be  noticed,  that  the  introduction  of 
ttiis  formulary  is  not,  in  any  part  of  the  present  work, 
connected  with  the  investigating  of  the  truth  of  the 
doctrine  in  question.  If,  indeed,  the  author  had  pro- 
posed to  himself  the  directly  questioning  of  the  grounds 
of  the  doctrine  of  any  church,  he  holds  it  to  be  no 
cause  of  offence;  unless  this  should  attach  to  the  man- 
ner, by  its  not  being  in  the  way  of  fair  argument,  nor 
marked  by  Christian  moderation.  At  present,  however, 
this^  is  not  the  object.  The  matter  in  hand,  is  to  ascer- 
tain the  sense  of  the  episcopal  church:  and  to  this  there 
is  some  help,  in  remarking  in  what  shape  a  doctrine, 
denied  to  exist  at  all  in  her  system,  may  be  distinctly 
traced  in  another:  because  there  arises  the  presump- 
tion, that  she  would  have  taken  the  same  or  some  like 
way  of  declaring  it,  had  it  entered  into  her  belief. 


Of  Baptismal  Regeneration. 


OiO 


In  what  has  been  said,  there  have  been  suggested 
two  different  ways,  which  have  been  contended  for  by 
two  different  descriptions  of  persons,  relative  to  satis- 
faction of  mind  as  to  the  final  issue  with  all  persons. 
One  of  these  means,  is  a  direct  communication  from  the 
Fountain  of  Light,  accommodated  to  each  individual 
instance;  giving  assurance  to  the  party,  that  salvation 
is  sealed  to  him  at  the  precise  time.  The  other  is,  that, 
the  terms  of  salvation  being  declared  in  scripture,  the 
party  has  no  other  way  of  knowing  whether  its  promises 
apply  to  him,  than  by  comparing  himself  with  scriptu- 
ral requisitions.  Now  it  is  far  from  being  here  affirmed, 
that  the  latter  is  left  unregarded  by  the  Westminster 
assembly,  when  they  lay  down  the  ground  of  an  assur- 
ed state.  It  is  only  contended,  that  both  the  particulars 
stated  are  comprehended  in  the  account  given;  whereas 
the  present  argument  is  directed  to  the  point,  that  the 
latter  mean  only  is  correctly  introduced. 

The  eighteenth  chapter  of  the  confession,  entitled 
*'  Of  assurance  of  grace  and  salvation"  is  as  follows: 
there  being  combined  with  it  a  few  remarks,  noticing 
passages  to  the  present  purpose,  and  such  as  there  is 
nothing  similar  to,  in  the  system  of  the  church  of  Eng- 
land. 

Sect.  1.  "  Ahhough  hypocrites,  and  other  unregene- 
rate  men,  may  vainly  deceive  themselves  with  false 
hopes  and  carnal  presumptions  of  being  in  the  favour 
of  God  and  estate  of  salvation;  which  hope  of  theirs 
shall  perish;  yet  such  as  truly  believe  in  the  Lord  Jesus, 
and  love  him  in  sincerity,  endeavouring  to  walk  in  all 
go'>d  conscience  before  him,  may  in  this  life  be  cer- 
tainly assured  that  they  are  in  the  state  of  grace,  and 


374  General  Appendix. 

may  rejoice  in  the  hope  of  the  glory  of  God;  v/hich 
hope  shall  never  make  them  ashamed." 

Sect.  2.  "  This  certainly  is  not  a  bare  conjectural  and 
probable  persuasion,  grounded  upon  a  fallible  hope; 
but  an  infallible  assurance  of  faith,  founded  upon  the 
divine  truth  of  the  promises  of  salvation,  the  inward 
evidence  of  those  graces  unto  which  these  promises  are 
made,  the  testimony  of  the  spirit  of  adoption,  witness- 
ing with  our  spirits  that  we  are  the  children  of  God: 
which  spirit  is  the  earnest  of  our  inheritance,  whereby 
we  are  sealed  to  the  day  of  redemption.'* 

So  far  as  the  foregoing  clauses  found  the  satisfaction 
in  question  on  the  divine  truth  of  the  promises  in  scrip, 
ture,  and  the  inward  evidence  of  those  graces  to  which 
the  promises  are  made;  it  is  here  supposed,  that  the 
true  source  is  kept  in  view.  But  the  present  writer 
conceives,  that  the  testimony  of  the  spirit  of  adoption, 
with  the  circumstances  attending  it,  was  meant  to  direct 
the  attention  to  a  revelation  in  the  mind,  suited  to  the 
peculiar  case  of  the  party. 

Sect.  3.  "  This  infallible  assurance  doth  not  so  be- 
long  to  the  essence  of  faith,  but  that  a  true  believer 
may  wait  long,  and  conflict  with  many  difficulties,  be- 
fore he  be  partaker  of  it:  yet,  being  enabled  by  the 
spirit  to  know  the  things  which  are  freely  given  him  of 
God,  he  may,  without  extraordinary  revelation,  in  the 
right  use  of  ordinary  means,  attain  thereunto.  And 
therefore  it  is  the  duty  of  every  one  to  give  all  diligence 
to  make  his  calling  and  election  sure;  that  thereby 
his  heart  may  be  enlarged  in  peace  and  joy  in  the  Holy 
Ghost,  in  love  and  thankfulness  to  God,  and  in  strength 
and  cheerfulness  in  the  duties  of  obedience,  the  proper 


Of  Baptismal  Regeneration.  375 

fruits  of  this  assurance:  so  far  is  it  from  inclining  men 
to  looseness." 

In  the  above  section,  there  is  a  departure  from  Cal- 
vin's position  of  certainty's  being  an  essential  accompa- 
niment of  the  least  drop  of  faith.  In  contrariety  to  this, 
it  is  affirmed,  that  a  true  believer  may  wait  long  before 
he  be  a  partaker  of  it.  In  the  mean  time,  "  being  en- 
abled by  the  spirit  to  know  the  things  freely  given  to 
him  of  God,  he  may,  without  extraordinary  revelation, 
in  the  right  use  of  ordinary  means,  attain  thereunto." 
All  which  seems  consistent  with  what  is  here  supposed 
the  correct  line,  to  be  marked  out  on  the  present  sub' 
ject. 

Sect.  4.  "  True  believers  may  have  the  assurance  of 
their  salvation  divers  ways  shaken,  diminished,  and  in- 
termitted; as,  by  negligence  in  preserving  of  it;  by 
falling  into  some  special  sin,  which  woundeth  the  con- 
science, and  grieveth  the  spirit;  by  some  sudden  or 
vehement  temptation;  by  God's  withdrawing  the  light 
of  his  countenance,  and  suffering  even  such  as  fear  him 
to  walk  in  darkness,  and  to  have  no  light:  yet  are  they 
never  utterly  destitute  of  that  seed  of  God,  and  life  of 
faith,  that  love  of  Christ  and  the  brethren,  that  sincerity 
of  heart  and  conscience  of  duty,  out  of  which,  by  the 
operation  of  the  spirit,  this  assurance  may  in  due  time 
be  revived,  and  by  the  which,  in  the  mean  time,  they 
are  supported  from  utter  despair  " 

In  the  last  section,  there  seem  some  clauses  which 
favour  the  one,  and  some  which  favour  the  other  of  the 
means  stated.  If  God  has  made  promises  in  the  gos- 
pel; there  would  seem  inconsistency  in  supposing,  that 
the  full  satisfaction  which  should  result  from  them  to 
true  Christians,  should  be  narrowed  by  the  want  of  di- 


376  General  Appendix. 

vine  grace  in  the  application  of  them,  according  to  the 
case  of  every  person.  And  therefore  the  circumstance 
of  the  satisfaction's  being  withheld  or  given,  without  a 
reference  to  such  promises  as  the  means,  seems  ground- 
ed on  the  idea  of  an  assurance,  that  is  immediate  and 
independent  on  them. 

It  would  afflict  the  author  to  find,  that  he  has  ascribed 
a  meaning  to  the  chapter,  wide  of  what  is  understood 
to  be  its  meaning,  by  those  interested  in  its  contents. 
But  he  thinks  he  is  not  likely  to  be  mistaken  in  sup- 
posing, that  the  doctrine  controverted  is  intended;  be- 
cause it  would  have  been  otherwise  useless  to  have 
introduced  a  chapter,  with  the  title  annexed  to  the 
eighteenth.  No  council  or  synod,  before  Calvin's  time, 
considered  assurance  as  one  of  the  subjects  of  its  de- 
cisions. Nor  is  it  probable  it  would  have  been  so  con- 
sidered, by  any  since  his  time;  if  there  had  not  been 
contemplated  positions,  having  an  aspect  to  the  particu- 
lar point,  to  which  the  present  article  of  the  Westmin- 
ster confession  has  been  in  part  applied. 

Perhaps  it  may  have  seemed  incumbent  on  the  au- 
thor, to  notice  the  passages  of  scripture,  on  which,  in 
the  article,  the  matter  objected  to  is  sustained.  The 
reason  of  the  omission  is,  what  there  may  still  be  a  pro- 
priety in  specifying — that  he  is  simply  investigating 
facts,  which  may  help  to  the  interpretation  of  the 
sense  of  a  certain  church.  As  to  the  passages  of  scrip- 
ture alluded  to,  they  will  come  under  consideration, 
wlicre  truth,  and  not  fact,  will  be  the  object  of  inquiry. 

A  comparing  of  the  sense  of  the  Westminster  con- 
fession with  that  of  the  episcopal  church,  is  rendered 
the  more  pertinent  by  the  circumstance,  that  the  former 


Of  Baptismal  Regeneration.  377 

was  confessedly  designed  as  an  improvement  on  the 
latter.  On  many  subjects,  they  have  doubtless  ex- 
pressed the  same  truths,  in  different  language:  but 
when  there  appears,  in  the  later  formulary,  a  tenet 
utterly  unknown  in  the  earlier,  there  arises  the  pre- 
sumption, that  there  must  have  been  a  designed  exten- 
sion of  the  system. 

From  a  confession  common  to  many  Calvinistick 
churches,  there  is  now  a  passing  to  the  sentiments  of 
Calvin  himself.  In  his  work,  if  the  writer  of  this 
mistakes  not,  there  may  clearly  be  perceived  a  warrant 
of  the  doctrine,  here  considered  as  erroneous,  in  an 
extent  in  which  even  Calvinistick  churches  do  not 
seem  to  have  adopted  it;  and  naturally  leading  to  all 
the  extravagances  which  have  been  acted  under  the 
eover  of  the  doctrine;  although  the  writer  of  this  is 
far  from  supposing,  that  they  were  contemplated  by 
Calvin,  or,  that  they  would  have  been  approved  of  by 
him. 

The  following  references,  are  from  the  second  chap- 
ter of  his  third  book;  the  subject  of  which  is  faith. 

In  the  definition  of  faith,  given  by  this  celebrated 
person,  there  may  be  perceived  the  affirming  of  the 
source  of  assurance  here  objected  to.  It  is  in  a  pas- 
sage already  quoted  in  the  fourth  part  (page  35.  vol.  ii.) 
in  which  he  defines  faith  to  consbt  in  a  firm  and  cer- 
tain knowledge  of  God's  good  will;  founded  on  the 
truth  of  the  gratuitous  promise  in  Christ,  revealed  to 
men's  minds  and  sealed  to  their  hearts.  That  there  is 
not  here  given  too  strong  a  construction  to  the  words, 
may  appear  from  the  fifteenth  section,  in  which  he  en- 
larges on  the  faith  of  certainty;  considered  by  him  as 

Vol.  II.  3  b 


378  General  Appendix. 

expressed  by  the  Greek  word*  in  Heb.  x.  22 — from 
the  sixteenth  section,  in  which  he  affirms  the  faith  of 
certainty  to  belong  to  all  believers;  applying  to  this 
point  Rom.  viii.  38,  39;  having  before  distinguished 
between  the  faith  of  apprehension  and  the  faith  of  cer- 
tainty— and  from  the  twenty-eighth  section;  in  which  it 
is  affirmed,  that  faith  assures  of  eternal  life,  and  as  much 
of  this  present  life  as  is  useful.  And  what  seems  more 
positive  than  all  the  rest,  is  the  nineteenth  section;  in 
which  he  writes,  as  quoted  in  the  fourth  part,  "  as  soon  as 
the  smallest  particle  of  grace  is  infused  into  our  minds, 
we  begin  to  contemplate  the  divine  countenance  as  now 
placid,  serene,  and  propitious  to  us:  it  is  indeed  a  very 
distant  prospect,  but  so  clear,  that  we  know  we  are  not 
deceived." 

So  much  stress  having  been  laid  on  the  word 
assurance,  it  may  be  well  to  refer  to  Dr.  Campbell's 
translation  of  the  gospels,  for  the  meaning  of  the 
original  word  so  translated.  In  his  note  on  the  first 
verse  of  the  first  cha})ter  of  St.  Luke,  he  insists,  that  it 
always  means  either  accomplishment,  as  in  that  place, 
which  he  considers  as  erroneously  translated;  or  confi- 
dence, founded  on  conviction  as  in  Rom.  xiv.  5:  which 
he  would  translate — "  let  every  man  be  convinced  in 
his  own  mind." 

As  Calvinistick  churches,  so  likewise  Calvinistick 
writers  seem  to  have  thought  this  matter  carried  too  far 
by  Calvin,  in  his  making  of  assurance  essential  to  faith; 
although  they  nevertheless  uphold  it  as  an  evangelical 
mean  of  satisfaction.  Thus  Turretinef  "  we  affirm  a 
divine  and  infallible  certainty,  which  ordinarily  is  or 
may  be  in  every  believer,  not  from  his  own  disposition, 

*  «-A»jgo^oj<«.  t  Locus  13,  sect.  38.  Cont.  vi. 


Of  Baptismal  Regeneration.  579 

or  from  natural  light,  but  from  the  grace  of  the  spirit 
through  the  energy  of  faith;  resting  on  the  outward 
promises  of  the  word,  and  the  inward  testimony  of  the 
spirit;  which  fixes  itself  in  all  more  or  less,  but  as  much 
as  suffices  to  true  consolation." 

Witsius  takes  the  same  distinctions.  He  treats  of 
the  assurance  of  believers — although,  as  quoted  already, 
he  does  not  seem  to  think  it  the  privilege  of  all — as  it 
arises  from  the  testimony  first,  of  their  own  spirit,  and 
then  of  that  of  the  spirit  of  God.  Under  the  latter,  he 
writes  as  follows:*  "  That  testimony  is  given  principally 
in  this  manner.  First,  The  spirit  of  God  makes  those 
holy  habits,  which,  we  said,  were  the  distinguishing 
marks  of  the  children  of  God,  and  which  at  times  are 
often  involved  in  much  darkness,  and  covered  with 
much  rubbish  and  filth,  to  shine  with  clearness  in  their 
soul,  and,  as  it  were,  readily  present  themselves  to  the 
contemplation  of  the  mind,  when  examining  itself.  And 
then  it  excites  our  spirit,  otherwise  languid,  to  the  dili- 
gent observation  of  the  things  in  our  mind,  both  trans- 
acted in  and  by  it,  enlightens  the  eyes  of  the  under- 
standing with  supernatural  light,  to  prevent  our  being 
deceived  by  what  is  specious  rather  than  solid,  or  our 
overlooking  those  things,  on  the  observation  of  which 
our  consolation  depends.  There  is,  moreover,  a  certain 
internal  instinct,  which  no  human  language  can  explain, 
immediately  assuring  God's  beloved  people  of  their 
adoption,  no  less  than  if,  being  carried  up  to  the  third 
heavens,  they  had  heard  it  audibly  from  God's  own 
mouth:  as  the  apostles  formerly  heard  on  the  holy 
vaoxxnt  a  voice  from  the  excellent  glory.  Lastly,  seeing 
no  testimony  is  stronger  than  that  which  is  proved  by 
facts,  the  spirit  of  God  does  not  leave  himself  without 
*  Book  III.  chap.  xi.  sect.  37. 


380  General  Appendix, 

-witness  in  that  respect;  exciting  generous  motions  and 
the  sweetest  raptures  in  believers,  and  delighting  them 
with  consolations  so  ravishing  and  ecstatical,  and  even 
exceeding  all  conception,  that  they  cannot  consider  them 
in  any  other  light,  but  as  so  many  testimonies  of  their 
adoption." 

Thi^  quotation  from  Witsius,  shows  the  sources 
from  which  assurance,  according  to  his  estimation, 
must  arise.  It  is  not  a  little  extraordinary,  that  this 
divine  should  lay  down  so  important  a  position  as  that 
concerning  an  assuring  instinct,  without  referring  to  a 
single  passage  of  scripture  in  proof  of  it;  accustomed  as 
he  is  to  scriptural  references  throughout  his  work.  Fur- 
ther, his  account  of  the  occasional  raptures  of  believers, 
must  be  perceived  to  be  much  marked  by  the  traits  of 
that  animal  sensibility,  which  depends  so  much  on  bo- 
dily constitution,  and  is  often  experienced  without  any 
conquest  of  passion,  or  any  of  the  fruits  of  the  spirit,  as 
they  are  described  in  scripture.  But  it  is  more  to  the 
present  purpose  to  remark,  that  Witsius,  like  to  Tur- 
retine  and  unlike  to  Calvin,  does  not  seem  to  consider 
assurance  as  essential  to  the  least  drop  of  faith;  since, 
after  affirming  in  the  next  section,  the  distinctness  of 
the  testimony  spoken  of  before,  he  continues,  in  the 
thirty-ninth  section,  thus — '*  but  the  spirit  of  God  does 
not  usually  comfort  the  elect  with  such  glad  tidings, 
unless  their  hearts  are  first  broken  by  a  long  continued 
acknowledgment  of  their  sins,  and  a  deep  sense  of 
their  misery.  Generally,  a  boisterous  wind  goes  before, 
rending  the  mountains,  and  breaking  in  pieces  the  rocks 
before  the  Lord,  and  an  earthquake,  and  a  fire,  before 
the  still  small  voice  is  heard.  This  balm  is  poured  only 
into  the  broken  heart." 


Of  Baptismal  Regeneration.  381 

What  induces  the  more  to  interpret  this,  as  making 
the  testimony  of  the  spirit  not  of  the  essence  of  the 
Christian  state,  is  that  Witsius,  after  having  spoken,  in 
the  fifteenth  section,  of  the  hope  and  assurance  of  the 
future  inheritance,  like  that  expressed  by  St.  Paul  at 
the  close  of  the  8th  chap,  of  the  Epistle  to  the  Romans, 
and  elsewhere,  goes  on  in  the  sixteenth  section  thus — 
*'  Indeed,  if  any  one  shall  compare  these  magnificent 
expressions  with  what  is  observed  among  believers  at 
this  day,  he  will  be  obliged  to  own,  that  they  come  far 
short  of  that  eminence  and  excellence;  they  are  so  mean, 
poor,  and  fading,  in  comparison  of  these  unparalleled 
expressions;  which,  with  astonishment,  we  admire  in 
the  apostle.  But  doubtless  the  spirit  bloweth  when, 
how,  and  where  it  listeth:  it  does  not  become  us  to  set 
bounds  to  him.  In  the  beginning  of  the  gospel  God 
showed,  what  he  can  do,  and  what  again  he  will  do, 
when  he  shall  restore  life,  as  it  were,  from  the  dead." 

From  the  premises,  there  seems  to  be  warranted 
the  conclusion,  that  Calvinistick  churches  and  writers 
refer,  on  the  question  so  important  to  all  persons — 
whether  they  be  in  grace,  to  a  source  of  satisfaction  of 
which  the  episcopal  church  knows  absolutely  nothing: 
her  only  test  being  the  individual's  consciousness  of 
his  conformity  to  the  holy  requisitions  held  out  to  all; 
to  which,  faithful  examination  is  doubtless  necessary. 
And  if  the  result  of  this  be  doubt;  she  judges  it  safer 
to  leave  him  under  it,  than  to  rescue  him  in  a  way  for 
which  she  finds  no  authority  in  the  gospel. 

3.  Accordingly  the  present  inquiry,  proceeding  from 
a  question  of  fact  to  a  question  of  truth,  now  looks  at 
the  subject,  as  it  stands  in  the  revealed  will  of  God. 


382  Genera/  .'Appendix. 

In  what  has  been  already  stated,  there  must  have 
been  observed  a  difference  among  Calvinists  them- 
selves, concerning  the  assurance  here  treated  of;  some, 
as  Calvin,  making  it  of  the  essence  of  faith;  while 
others  merely  describe  it,  as  what  may  be  obtained  by 
all  the  faithful.  It  is  well  known,  that  preachers  who 
have  adopted  the  former  idea,  make  it  th«  prominent 
sentiment  in  their  usual  addresses  to  the  people;  and 
that  very  naturally;  because,  whatever  be  the  subject, 
there  results  the  point  of  view  in  which  it  should  affect 
every  one,  simply  from  the  proposal  of  the  question — 
have  you  or  have  you  not  received  assurance  of  your 
salvation?  Even  in  regard  to  preachers  who  do  not  hold 
it  to  be  essential;  yet  it  may  be  supposed,  that  they  ha- 
bitually describe  it  as  the  highest  privilege  vouchsafed 
to  man  on  earth;  exhorting  to  the  attainment  of  it,  both 
as  an  incitement  to  Christian  duty,  and  as  the  reward 
of  it.  Accordingly,  there  not  being  the  least  vestige  of 
it  in  those  places  of  scripture,  which  were  evidently  de- 
signed as  a  very  considerable  delineation  of  Christian 
truth  and  duty;  this  is  a  proof,  that  the  sentiment  makes 
no  part  of  the  Christian  revelation.  To  this  purpose, 
there  may  be  mentioned  our  Lord's  sermon  on  the 
mount;  and  his  other  continued  discourses  in  the  13th, 
14th,  15th  and  16th  chapters  of  St.  John;  from  no  one 
of  which  are  there  brought  any  texts,  to  establish  this 
doctrine  of  assurance.  Neither  is  there  any  thing  like 
it,  in  St.  Peter's  address  to  the  Jews  in  Acts  ii.;  nor  in 
that  in  Acts  iii.;  nor  in  St.  Paul's  speech  at  Athens,  re- 
corded in  the  17th  chapter  of  the  same  book;  each  of 
which  may  be  called  a  sermon  to  the  people.  Not  only 
on  such  occasions,  but  on  those  which  were  less  public 
or  even  private,  as  when  St.  Peter  taught  and  caused 


Of  Baptismal  Regeneration.  383 

to  be  baptized  Cornelius  andiiis  household;  when  Phi- 
lip converted  and  baptized  the  Ethiopian  eunuch;  and 
when  St.  Paul  and  Silas  baptized  the  jailor  and  his  fa- 
mily; there  were  opportunities  especially  calling  for 
some  regard  to  the  point,  which  most  of  all  concerned 
the  parties  respectively.  And  in  like  manner,  when  St. 
Paul  and  Barnabas  passed  through  Phoenice  and  Sama- 
ria in  their  way  to  Jerusalem,  "  declaring  the  conver- 
sion of  the  Gentiles;"  what  an  opportunity  was  then 
given  for  the  reciting  of  the  experiences  of  assurance 
received;  if  these  apostles  had  possessed  the  same  appre- 
hensions of  the  subject,  with  others  who  detail  to  the 
world  their  marvellous  accounts  of  what  indeed,  on 
their  principles,  is  so  important.  ^ 

It  would  be  easy  to  point  out  a  variety  of  ways,  in 
which  there  is  wanting  a  Specification  of  Assurance; 
where,  if  tlie  thing  itself  have  any  foundation,  it  ought 
to  be.  But  this  is  not  all.  Another,  and  a  very  different 
standard  is  referred  to.  "  Ye  are  my  friends,  if  ye  do 
whatsoever  I  command  you:"*  and,  "  not  every  one 
that  saith  unto  me.  Lord,  Lord,  shall  enter  into  the 
kingdom  of  heaven,  but  he  that  doeth  the  will  of  my 
Father  which  is  in  heaven:"!  These  are  the  words  of 
our  Saviour;  and  in  the  same  spirit  St.  Paul,  defining 
what  is  the  true  learning  of  Christ,  ar.d  what  it  is  to  be 
taught  the  truth  in  Jesus,  makes  it| — to  ''  put  off,  con- 
cerning the  former  conversation,  the  old  man,  which  is 
corrupt  according  to  the  deceitful  lusts;"  and  to  "  be 
renewed  in  the  spirit  of  our  mind;"  and  to  "  put  on  the 
new  man,  which,  after  God,  is  created  in  righteousness 

*  John  XV.  14.  t  Mutt.  vii.  2  l. 

\  Eph.  iv.  22,  23,24. 


384  General  Appendix, 

and  true  holiness."  Then  follow  other  precepts  of  Chris- 
tian morals;  all  which  can  at  best  be  no  more,  on  the  op- 
posite theory,  than  a  mere  external  evidence,  combining 
with  the  affirmed  inward  testimony  to  the  mind;  not 
taught  in  the  passage,  yet  supposed  the  most  important 
of  all;  and  what  therefore  might  be  expected,  on  that 
principle,  to  have  been  taught  as  the  true  learning  of 
Christ.  The  same  apostle,*  defining  the  being  "  led  of 
the  Spirit,"  makes  it  to  consist  in  bringing  forth  "  the 
fruits  of  the  Spirit;"  which  are  declared  to  be  "  love,  joy, 
peace,  long  suffering,  gentleness,  goodness,  faith,  meek- 
ness, temperance."  The  whole  passage  shows,  that  the 
apostle  intended  to  draw  a  line,  according  to  which,  a 
man's  being  on  the  one  side  or  the  other  of  it,  was  de- 
cisive of  his  good  or  his  evil  state.  The  testimony  of 
the  Spirit,  or  the  absence  of  it,  would  have  answered 
every  purpose.  A  like  test  to  that  above  quoted,  is  given 
in  the  19th  verse  of  the  2d  chapter  of  the  2d  Epistle  to 
Timothy — "  The  foundation  of  God  standeth  sure, 
having  this  seal,  the  Lord  knoweth  them  that  are  his: 
and,  let  every  one  that  nameth  the  name  of  Christ  de- 
part from  iniquity."  Some  persons  had  endeavoured  to 
unsettle  this  foundation;  but  it  remained  sure,  under 
the  notoriety  of  a  seal.  This  had  two  sides.  On  one  of 
them,  is  recorded  God's  knowledge  of  them  that  are  his: 
on  the  other  side  is  engraven  the  corresponding  charac- 
ter of  the  persons  known — "  Let  every  one  that  nameth 
the  name  of  Christ  depart  from  iniquity." 

If  we  pass  from  St.  Paul  to  St.  James,  there  are  in 
his  epistle  several  places,  in  which  tests  are  introduced. 
Thus  it  is  in  chapter  i.  22,  and  the  following  verses, 

*  Gal.  r.  18,22,23. 


Of  Baptwnal  Hegeneration,  385 

according  as  men  are  *' doers  of  the  word,"  or  else 
*'  hearers  only;"  and  in  chapter  iii.  11,  according  as  the 
heart  like  "  a  fountain,  sends  forth  sweet  water,"  or 
**  bitter."  It  is  indeed  very  strange,  on  the  contrary 
system,  that  in  the  whole  of  this  only  remaining  work 
of  one  of  the  apostles,  there  should  not  be  a  single  sen- 
timent, deemed  to  the  purpose  of  sustaining  a  doctrine 
held  to  be  the  very  marrow  of  religion. 

St.  Peter,  throughout  his  epistles,  holds  up  the  same 
test  of  Christian  morals;  not  as  a  mere  regulating  of  the 
conduct,  but  as  an  holy  state  of  mind.  One  of  the 
strongest  instances  of  it,  is  in  that  text  so  often  mis- 
construed to  the  support  of  the  error  here  in  question — 
2  Pet.  i.  10.  "  Give  diligence  to  make  your  calling  and 
election  sure."  It  was  remarked  in  the  second  part  of 
this  work,  that  "  sure"*  means  "  steadfast;"  being 
predicated  of  the  election  itself,  and  not  of  the  appear- 
ance of  it  to  the  mind.  But  what  are  the  means  of  this 
steadfastness?  The  apostle  had  exhorted,  v.  5 — *'  Add 
to  your  faith,  virtue;  and  to  virtue,  knowledge;  and  to 
knowledge,  temperance;  and  to  temperance,  patience; 
and  to  patience,  godliness;  and  to  godliness,  brotherly- 
kindness;  and  to  brotherly-kindness,  charity."  After- 
wards, he  distinguishes  between  persons  in  whom  these 
things  abound,  and  other  persons  to  whom  they  are 
wanting.  And  then  comes  the  standard  of  discrimina- 
tion— *'  Make  your  calling  and  election  sure;"  meaning 
by  the  certainty  resulting  from  the  exercise  of  the 
graces  which  had  been  described.  And  further,  accord- 
ing to  some  manuscripts,  the  application  to  Christian 
morals  is  made  still  more  pointed  by  its  being  added, 
after  "  sure,"  by  "  good  works." 

Vol.  II.  3  c 


386  General  Appendix. 

St.  John  is  full  of  a  like  test  of  discrimination. 
**  Hereby  we  do  know  that  we  know  him,  if  we  keep 
his  commandments:"*  "  Ye  know  that  every  one  that 
doeth  righteousness  is  born  of  him:"t  "  He  that  doeth 
righteousness  is  righteous,  even  as  he  is  righteous:"^ 
and  "  We  know  that  we  have  passed  from  death  unto 
life,  because  we  love  the  brethren. "§  It  is  said,  indeed, 
— "  Hereby  we  know  that  he  abideth  in  us,  by  the 
Spirit  which  he  hath  giVcn  us."||  This  however  applies, 
not  to  the  individual's  knowledge  of  his  Christian  state, 
but  to  the  knowledge  of  the  church  of  her  being  confessed 
and  favoured  by  her  divine  Head.  It  means  a  pouring 
out  of  the  miraculous  gifts  of  the  Spirit,  for  the  propa- 
gating of  ihe  Faith,  as  appears  from  the  verse  immedi- 
ately succeeding — "  Beloved,  believe  not  every  spirit, 
but  try  the  spirits  whether  they  are  of  God." 

But  there  would  seem  little  reason  to  refer  to  all 
these  passages,  when  the  principle  in  the  mind,  which 
carries  it  forwards  in  expectation  to  future  bliss,  is 
usually  termed  in  scripture,  not  Assurance,  but  Hope. 
It  is  the  hope  of  the  Christian,  which  "  maketh  not 
ashamed."  If  we  are  "  born  again,"  it  is  to  "  a  lively 
hope."  If  we  are  to  be  "  ready  to  give  an  answer  to 
every  one  that  asketh  a  reason" — it  is  "  of  the  hope 
that  is  in"  us.  When  the  Christian  graces  are  summed 
up  under  three  heads,  we  read  of  "  hope,"  in  alliance 
with  "faith"  and  "  charity."  And  the  same  "hope," 
or  rather  the  ground  of  it,  for  there  is  no  word  answer- 
ing to  hope  in  the  original,  is  "  an  anchor  of  the  soul, 
both  sure  and  steadfast:"  the  epithet  "  sure"  being 
applied,  in  metaphor,  not  to  the  ship,  but  to  the  anchor; 

*  I  Ep.  ii.  3.  t  Chap.  ii.  29.  \  Chap.  iii.  7. 

§  Vcise  14.  !)  Vei'{ie24. 


Of  Baptismal  Regeneration,  387 

and  spiritually,  not  to  the  soul,  but  to  the  certainty  of 
the  matter  which  is  the  subject  of  the  hope.*  The  places 
are  very  many,  in  whicli  this  more  modest  term  is  pre- 
ferred to  that  other  expression  of  assurance;  the  recep- 
tion of  which,  is  held  up  as  co-existent  with  the  earliest 
influence,  of  saving  grace. 

After  delineating  a  very  few  explicit  evidences  of  the 
standard  laid  down  in  scripture,  the  occasion  requires 
attention  to  those  selected  for  the  sustaining  of  the 
suggestion  on  the  other  side. 

Rom.  V.  5.  "  The  love  of  God  is  shed  abroad  in  our 
hearts,  by  the  Holy  Ghost  which  is  given  unto  us." 
The  author  adheres,  and  will  refer  briefly  to,  the  con- 
struction given  in  the  first  part  of  this  work.  It  was 
shown,  that  the  Greek  wordf  is  expressive  of  a  mira- 
culous pouring  out  of  the  Holy  Ghost  on  the  church; 
and  that  no  other  sense  can  make  it  pertinent  to 
the  argument  of  the  apostle;  which  was  levelled  at 
prejudices,  not  likely  to  give  way  to  declarations  of 
personal  experiences,  however  they  might  yield  to  the 
fact  of  a  supernatural  interposition. 

Rom.  viii.  15,  16.  "  Ye  have  not  received  the  spirit 
of  bondage  again  to  fear;  but  ye  have  received  the  spirit 
of  adoption,  whereby  we  cry  Abba,  Father.  The 
Spirit  itself  beareth  witness  with  our  spirit,  that  we  are 
the  children  of  God."  The  former  interpretation,  is 
still  adhered  to.  In  explaining  this  passage,  error  fre- 
quently arises,  not  only  from  confounding  the  witnesses 
aiid  their  testimonies;  but,  what  is  especially  important 

*  The  strict  meaning  of  "  cta-pxMs"  translated  "  sure,"  is^ 
"  safe,"  or  "  firm,"  or  «  out  of  danger,"  which  shows  still  more 
forcibly,  that  it  has  no  reference  to  any  assurance  of  the  mind. 


388  General  Appendix. 

to  be  considered  here,  the  conviction  to  which  the  tes- 
timony tends.  This  is  the  conviction,  not  of  the  party, 
but  of  those  who  were  for  divesting  them  of  tJieir  Chris- 
tian privileges.  If  the  satisfaction  of  the  party  had  been 
the  matter  within  the  meaning  of  the  apostle,  there 
would  have  been  a  superfluity  of  testimony;  since  each 
individual's  being  assured  by  the  Spirit  of  God  of  his 
gracious  state,  might  have  been  sufficient  to  have  satis- 
fied his  own  mind.  But  the  Jewish  Christians  had  pre- 
judices against  a  common  right  with  them,  in  favour  of 
their  Gentile  brethren.  Now,  says  the  apostle,  here  are 
two  witnesses:  First,  the  Spirit  of  God  evidencing  his 
presence  by  his  supernatural  gifts;  and  then  the  spirits  of 
the  people  in  question,  manifesting  their  being  under 
the  guidance  o'i  the  same  Holy  Spirit,  by  his  inclining 
of  them  to  whatever  could  adorn  the  Christian  charac- 
ter; and  especially  in  that  absence  of  servile  fear,  and 
that  presence  of  affectionate  affiance,  which  were  emi- 
nently congenial  with  the  spirit  of  the  gospel  dispensa- 
tion. 

Heb.  vi.  11.  "  And  we  desire  that  every  one  of  you 
do  shew  the  same  diligence,  to  the  full  assurance  of 
hope  unto  the  end."  The  words  are  best  explained  by 
what  follows  verse  12.  "  That  ye  be  not  slothful,  but 
followers  of  them  who,  through  faith  and  patience,  in- 
herit the  promises."  Here,  the  following  of  certain 
others — not  a  divine  communication — was  to  serve  to 
the  purpose  of  the  assurance  spoken  of.  Among  those 
others,  Abraham  alone  is  mentioned,  to  whom  God  con- 
firmed his  promise  by  an  oath;  "  that  by  two  immuta- 
ble things,  in  which  it  was  impossible  for  God  to  lie, 
we  might  have  a  strong  consolation,  who  have  fled  for 
refuge,  to  lay  hold  upon  the  hope  set  before  us."  Here, 
is  an  ample  explanation  of  the  full  assurance  spoken  of. 


Of  Baptismal  Regeneration.  389 

God  vouchsafed  to  Abraham  a  promise,  confirmed  by 
an  path;  and  Abraham  believed.  To  Christians  also 
there  were  given  promises,  with  evidence  as  clear  as 
that  to  Abraham.  The  Hebrews  are  exhorted  to  follow 
his  example;  and  this,  in  their  case,  as  in  his,  is  to 
serve  "  to  the  full  assurance  of  hope  unto  the  end." 

Eph.  i.  13,  14.  "  In  whom  also,  after  that  ye  believ- 
ed, ye  were  sealed  with  that  Holy  Spirit  of  promise, 
which  is  the  earnest  of  our  inheritance,  until  the  re- 
demption of  the  purchased  possession,  unto  the  praise 
of  his  glory."  This  cannot  be  the  assurance  attached  to 
the  faith,  of  which  it  is  said  by  Calvin — there  cannot 
be  a  drop  without  it;  because  the  Ephesians  did  not 
receive  the  sealing,  until  after  they  had  believed.  It 
could  have  been  no  other  than  the  promise  of  the  Fa- 
ther, in  the  miraculous  gifts  of  the  Holy  Ghost. 

2  Cor.  i.  21,  22.  "  Now  he  which  stablisheth  us  with 
you  in  Christ,  and  hath  anointed  us,  is  God;  who  hath 
also  sealed  us,  and  given  the  earnest  of  the  Spirit  in  our 
hearts."  This  is  still  the  language  suited  to  miraculous 
endowments.  But  why  should  it  be  said — *'  the  earnest  of 
the  Spirit  in  our  hearts?"  Doubtless,  because  the  con- 
viction and  the  confidence,  resulting  from  the  witnessing 
of  the  outward  manifestation,  incited  the  best  sensibili- 
ties and  the  best  affections.  That  St.  Paul,  writing  to  a 
church  which  he  tells  in  the  very  next  verse — "  to  spare 
you  I  came  not  as  yet  unto  Corinth,"  alluding  to  a 
faulty  matter,  concerning  which  he  was  fearful  that  it 
might  not  have  been  done  away,  should  explicitly  tell 
them,  that  they  had  all  received  inward  assurances  of 
salvation,  is  too  extravagant  to  be  supposed.  Had  he  so 
deemed,  he  could  not  have  asked  them  in  one  place* — 

*  1  Cor.  iv.  21. 


390  General  Appendix. 

*'  Shall  I  come  unto  you  with  a  rod,  or  in  love,  and  in 
the  spirit  of  meekness?"  Much  less  would  he  have  told 
them  in  another  place* — "  I  fear,  lest,  when  I  come,  I 
shall  not  find  you  such  as  I  would,  and  that  I  shall  be 
found  unto  you  such  as  ye  would  not:  lest  there  be  de- 
bates, envyings,  wraths,  strifes,  backbitings,  whisper- 
ings, swellings,  tumults:  and  lest,  when  L  come  again, 
my  God  will  humble  me  among  you,  and  that  I  shall 
bewail  many  which  have  sinned  already,  and  have  not 
repented  of  the  uncleanness,  and  fornication,  and  lasci- 
viousness,  which  tliey  have  committed."  The  conclud- 
ing part  of  the  passage  is  probably  intended  of  the 
party,  who  had  supported  the  cause  of  the  incestuous 
person,  stated  in  the  first  epistle  to  the  same  church. 
The  whole  passage,  is  in  utter  contrariety  to  the  idea,  of 
St.  Paul's  declaring  to  them,  that  they  had,  one  and  all, 
received  the  seal  of  the  assurance  of  their  salvation. 

The  remaining  verse  in  the  Westminster  confession, 
2  Pet.  i.  10.  has  been  explained  above. 

The  word  "  assurance,"  is  mentioned  in  the  New 
Testament  in  four  places,  not  yet  considered.  And  there 
may  be  use  in  referring  to  them;  because  the  connexion 
shows,  in  every  instance,  that  the  degree  of  rational  con- 
viction is  the  thing  intended:  Acts  xvii.  31.  *'  Whereof 
(that  is,  Christ's  coming  to  judge  the  world)  he  hath 
given  assurance  unto  all  men,  in  that  he  hath  raised 
him  from  the  dead."  Col.  ii.  2.  "  That  their  hearts 
might  be  comforted,  being  knit  together  in  love,  and 
unto  all  riches  of  the  full  assurance  of  understanding:" 
1  Thess.  i.  5.  "  Our  gospel  came  not  unto  you  in  word 
only,  but  also  in  power,  and  in  the  Holy  Gliost,  and  in 
much  assurance."  Heb.  x.  22.  "  Let  us  draw  near  with 
a  true  heart,  in  full  assurance  of  faith."  All  these  pas- 
•  2  Cor,  xii.  20. 


Of  Baptismal  Regeneration.  391 

sages  refer  to  an  assurance,  consisting  in  the  fulness  of 
rational  conviction.  Yet  Calvin  understands,  in  the  last 
of  them,  a  certainty  of  salvation.  But  Witsius*  has 
very  well  shown,  that  it  means  the  fulness  of  assent. 
And  indeed,  this  its  meaning  is  established  by  Rom. 
xiv.  5. — "  Let  every  man  be  fully  persuaded  (marginal 
reading '  assured')  in  his  own  mind."  The  Greek  wordf, 
being  here  applied  to  the  opinion  entertained  by  some 
of  the  sanctity  of  certain  days,  and  to  the  opinion  of 
others  that  the  days  were  indifferent,  it  can  mean 
nothing  else  than  intellectual  satisfaction. 

The  author,  being  satisfied  that  there  is  no  where  in 
the  scriptures  this  doctrine  of  assurance;  which,  if  true, 
might  be  expected  in  them  almost  every  where;  would 
proceed  immediately  to  state  what  he  conceives  to  be 
the  evil  effects  resulting  from  the  doctrine;  were  it  not, 
that  the  specious  show  which  it  holds  out  of  a  substan- 
tial good  may  so  dazzle  the  unwary  mind,  as  to  make 
it  indisposed  to  listen  to  the  apprehended  evils.  For 
what  can  be  more  inviting,  especially  to  a  person  under 
those  religious  impressions,  which,  it  is  to  be  hoped, 
happen  more  or  less  to  all,  and  which  create  the  occa- 
sions most  of  all  to  be  improved  to  the  cultivating  of 
an  interest  in  a  better  state  of  being,  than  to  be  inform- 
ed of  there  being  accessible  a  certainty  in  this  matter, 
dispelling  all  anxiety  at  present,  and  precluding  all  dan- 
ger of  forfeiture  in  future?  This,  as  was  remarked,  is 
very  specious;  but  before  the  acceptance  of  the  splendid 
offer,  let  there  be  an  examination  into  the  meaning  of  it: 
Which  shall  be  here  taken  as  exhibited  by  Calvin,  who 
must  be  supposed  fully  possessed  of  the  sense  in  which 
the  offer  is  to  be  understood. 

*  Book  III.  chap.  vii.  sect.  12.  t  TMe^t(po^uj6». 


392  General  Appendix. 

First,  then,  let  it  be  remarked,  that,  although  in  the 
estimation  of  this  eminent  man,  faith  involves  certainty; 
yet  this,  according  to  a  quotation  already  made,  was  the 
seeing  of  the  divine  face*  afar  off  and  from  a  distance. 
And  in  addition,  it  is  said  in  the  same  place,  that  by  a 
progress  we  come  to  have  a  nearer  view;  whereas,  we 
perceive  the  mind  enlightened  by  the  knowledge  of 
God  to  be  enveloped  in  much  ignorance  in  the  begin- 
ning, which,  by  degrees,  is  wiped  away. 

In  the  above,  there  are  evidently  designated  different 
degrees  of  certainty.  But  it  is  to  be  feared,  that  the 
lower  degrees  of  it  may  be  rendered  somewhat  uncer- 
tain, in  consequence  of  the  appearances  occasionally 
experienced  by  the  reprobate.  For  this  appears  possi- 
ble, from  what  is  acknowledged  by  the  same  writer, 
although  he  qualifies  it  thusf — "  Not  that  they  truly 
perceive  the  energy  of  spiritual  grace  and  clear  light  of 
faith;  but  because  the  Lord,  to  render  their  guilt  more 
manifest  and  inexcusable,  insinuates  himself  into  their 
minds,  so  far  as  his  goodness  may  be  enjoyed  without 
the  spirit  of  adoption."  Still  he  insists,  that,  *'  although 
there  is  a  great  similitude  and  affinity  between  the  elect 
of  God  and  those  who  arc  endued  with  a  frail  and  tran- 
sitory faith,  yet  the  elect  possess  that  confidence,  which 
Paul  celebrates,  so  as  boldly  to  cry  Abba,  Father." 
He  goes  on  to  state,  that  "  God  regenerates  for  ever 
the  elect  alone  with  incorruptible  seed."  Of  the  others 
it  is  added — "  The  reprobate  have  only  a  confused  per- 
ception of  grace;  so  that  they  embrace  the  shadow, 
rather  than  the  substance." 

No  passages  of  scripture  are  alleged  to  sustain  these 
minute  distinctions:  and  there  seems  considerable  diffi- 

*  Procul  ct  eminus.  f  B.  3,  ch.  2,  sect.  1 1. 


Of  Baptismal  Regeneration,  393 

culty  in  the  individual's  judging,  whether  he  is  on  the 
one  side  or  on  the  other,  of  the  line  dividing  between 
the  elect  and  the  reprobate.  Still,  if  he  should  judge 
both  rightly  and  favourably  concerning  himself,  it  may 
seem,  that  he  has  now  got  over  the  ocean  of  doubt,  and 
is  safe  at  anchor  in  the  harbour  of  certainty.  But  it  is 
not  so.  For  in  the  seventeenth  section,  Calvin  intro- 
duces some  one  complaining,  that  believers  experience 
very  different  things,  and  are  tormented  by  doubts. 
And  in  the  eighteenth  section,  he  describes  more  parti- 
cularly the  struggle  between  faith  and  despondency,  as 
follows — "  But  if,  in  the  mind  of  a  believer,  assurance 
be  mixed  with  doubts,  do  we  not  always  come  to  this 
point,  that  faith  consists  not  in  a  certain  and  clear,  biit 
only  in  an  obscure  and  perplexed  knowledge  of  the 
divine  will  respecting  us?  Not  at  all.  For  if  we  are 
distracted  by  various  thoughts,  we  are  not  therefore  en- 
tirely divested  of  faith;  neither,  though  harassed  by  the 
agitations  of  diffidence,  are  we  therefore  immerged  in 
its  abyss;  nor,  if  we  are  shaken,  are  we  therefore  over- 
thrown. For  the  invariable  issue  of  this  contest  is, 
that  faith  at  length  surmounts  those  difficulties,  from 
which,  while  it  is  encompassed  with  them,  it  appears  to 
be  in  danger."* 

*  It  is  justly  remarked,  that  much  controversy  arises  from  the 
unsettled  meanings  of  words.  Some  consider  certainty  as  ex- 
cluding all  doubt. 

The  alternate  succession  of  certainty  and  of  doubt,  noticed 
above  by  Calvin,  is  frequent  in  Calvinislick  authors.  For  instance, 
Mr.  Toplady  (vol.  3,  p.  47)  pleads  for  assurance,  but  allows  of 
occasional  doubts;  and  would  think  little  of  the  man  who  had 
them  not.  "  Still"  (says  he)  «  there  are  golden  seasons."  On  any 
other  subject,  it  would  be  a  strange  species  of  certainty,  that 

Vol.  it.  3  d 


394  General  Appendix. 

There  seems,  in  all  this  strong  language,  a  descrip- 
tion of  something  very  different  from  what  mankind  in 
general  understand  to  be  certainty  or  assurance,  on  any 
subject.  To  the  writer  of  this,  there  is  something  much 
more  desirable  in  a  state  of  mind  resulting  from  faith, 
according  to  the  account  given  of  it  by  the  episcopal 
church.  Let  there  be  a  comparing  of  the  two  different 
views  of  the  subject.  In  the  eleventh  article  it  is  affirm- 
ed— "  That  we  are  justified  by  faith  only,  is  a  most 
wholesome  doctrine,  and  very  full  of  comfort."  And  it  is 
added — "  as  more  largely  is  expressed  in  the  homily  of 
justification"  (or  salvation).  Accordingly,  the  said  ho- 
mily is  a  standard,  and  may  be  supposed  to  have  been 
drawn  up  with  special  care.  The  substance  of  the  homily 
is  this.  It  distinguishes  between  what  is  done  on  the  part 
of  God,  and  what  on  the  part  of  man.  From  the  former 
comes  justification;  independent  on  any  merit  on  the 
other  part,  whether  of  faith  or  of  works,  but  only 
through  the  all  sufficient  sacrifice  of  Christ.  The  way 
by  which  we  become  interested  in  this,  is  faith;  em- 
bracing the  promises  of  God,  and  thus  obtaining  re- 
mission of  sins.  Now  if  we  believe  the  promises  of 
God,  they  are  full  of  good- will  towards  us;  and  the 
declaration  of  his  favour,  is  not  contemplated  as  coming 
in  any  other  way.  It  is  true,  as  the  homily  states  at 
large,  this  faith  must  be  productive  of  the  fruits  of 
righteousness.  Here,  indeed,  may  be  a  source  of  diffi- 
culty to  a  doubting  mind.  The  homily  does  not  pro- 
should  suffer  the  mind  to  vacillate  in  such  a  manner.  But  the 
account  agrees  precisely  with  the  different  views  which  we  take 
of  some  subjects,  according  to  different  states  of  mind;  the  re- 
sults of  bodily  constitution,  and  causes  operating  mechanically. 


Of  Baptismal  Regeneration,  395 

ceed  to  point  out  the  remedy;  but  it  is  evident,  from 
the  general  tenor  of  scripture.  If  the  doubts  arise 
from  such  imperfections  as  are  incident  to  the  weakness 
of  human  nature,  and  consistent  with  habitual  recti- 
tude,  the  party  should  be  directed  to  the  contemplation 
of  the  goodness  of  God;  and  to  his  own  unworthiness 
no  further,  than  is  necessary  to  his  rising  more  and  more 
above  the  body  of  death.  If  the  doubt  arise  from  the 
commission  of  sin;  verily  the  former  ought  to  remain, 
until  the  latter  has  been  done  away  by  repentance:  and 
all  propensity  to  sin,  in  proportion  as  it  is  experi- 
enced, should  be  esteemed  a  cause  of  doubt.  If  this 
scheme  be  not  so  full  of  an  occasional  confidence,  it 
would  seem  to  promise  more  durable  consolation  to  a 
faithful  mind. 

But  these  things  are  said  merely  to  show,  that  the 
delights  of  the  other  system,  even  as  described  by  its 
most  distinguished  advocate,  are  more  in  appearance 
than  in  reality.  And  there  is  now  a  passing  to  the  last 
department  of  this  appendix — the  evils  resulting  from 
the  sentiment  here  discountenanced:  evils  of  the  doc- 
trine, in  practice. 

The  first  bad  effect  to  be  mentioned,  is  its  resting  of 
satisfaction  on  the  subject  of  salvation,  too  much  and 
almost  entirely  on  animal  sensibility.  It  is  well  said  by 
the  psalmist — "  I  am  fearfully  and  wonderfully  made:"* 
which  is  a  remark,  applying  not  only  to  the  animal 
economy,  but  to  its  influence  on  the  mind.  Through 
the  medium  of  the  incomprehensible  connexion  of 
mind  and  body,  not  only  do  the  ailments  of  the  one 
have  an  important  effect  on  the  operations  of  the  other, 

*  Ps.  cxxxix.  14, 


396  General  Appendix. 

but  the  same  is  produced  by  much  slighter  causes; 
even  by  a  cause  apparently  so  slight,  as  a  change  in  the 
air  daily  breathed:  and  what  is  a  slighter  cause  still,  a 
mere  creature  of  the   imagination.    *Hovv  often  has  it 
been  known,  that  a  man,  in  contemplating  the  state  of 
his  worldly  affairs,  has  been  oppressed  by  a  despon- 
dency, which  the  sun  of  the  following  day  dispersed,  as 
effectually  as  the  mist  by  which  its  rising  was  obscured! 
And  how  often  has  it  been  known,  that  a  man's  estima- 
tion of  the  state  of  his  health,  has  varied  from  varyings 
of  the  weather!  It  has  even  happened  from  a  pretended 
change,  produced  by  the  nailing  of  the  weather-cock  of 
a  nciglibouring  cupola.     To  bring  the  matter  nearer  to 
the  subject;  there  is  scarcely  any  one  who  may  not 
recollect  with  grief,  that  there  are  persons,  who  show 
at  times  extraordinary  sensibility  on  religious  subjects, 
without  any  evidence  of  an  influence  over  the  heart  and 
life.     What  is  thus  true  of  the  connexion  of  inward 
piety,   with   morality  of  conduct,  is  also  applicable  to 
this,  as  connected  with  affections  which  may  exist  inde- 
pendently on   religion.     For  a  man,  in  his  domestic 
relations,  may  have  all  his  feelings  agitated  beyond  ordfi- 
nary  bounds,  and  yet  be  habitually  an  inattentive  and 
unfaithful  husband;  and  a  careless — perhaps  an  unkind 
father.     On  these  subjects,  and  on  many  more  which 
might  be  named,  how  great  would  be  the  mistake,  of 
making  feeling  the  test  of  inward  character!  And  yet 
this  is  done  by  many,  in  the  most  important  concern  of 
all,  by  their  judging  of  their  religious  state,  according 
to  feelings  occasionally  possessed;  and  not  according  to 
the  standard  of  there  being  all  evil  carefully  abstained 
from,  and  of  there  being  all  good  diligently  pursued, 
and  of  habitual  affections  going  forwards  to  perfection. 


Of  Baptismal  Regeneration.  *  397 

In  the  former  part  of  this  work,  there  were  given 
from  president  Edward's  Treatise  on  Religious  Aftec- 
tions,  some  pertinent  distinctions,  applying  to  the  point 
here  stated;  and  showing,  how  much  of  what  is  often 
apparent  piety  depends  on  the  mechanism  of  the  body. 
The  author  is  aware,  that  he  uses  different  language 
from  that  of  president  Edwards,  who  applies  the  term 
**  religious  affection"  to  the  whole  of  inward  religion, 
or  what  may  be  mistaken  for  it.  What  he  treats  how- 
ever, as  extraneous  attributes,  is  the  same  which  is  here 
called  animal  sensibility;  in  order  to  distinguish  it  from 
the  steady  direction  of  the  mind,  which  that  author 
advocates. 

As  to  the  error  here  objected  to,  although,  in  the 
treatise,  assurance  is  considered  as  attainable,  yet,  con- 
cerning  the  mistaken  ground  of  it,  we  find  as  follows* — 
*'  Many  have  been  the  mischiefs  that  have  arisen  from 
that  false  and  delusive  notion  of  the  witness  of  the 
spirit,  that  it  is  a  kind  of  inward  voice,  suggestion,  or 
declaration  from  God  to  a  man,  that  he  is  beloved  of 
him,  and  pardoned,  elected,  or  the  like,  sometimes 
with,  and  sometimes  without  a  text  of  scripture;  and 
many  have  been  the  false,  and  vain,  (though  very  high) 
affections  that  have  arisen  from  hence.  And  it  is  to  be 
feared,  that  multitudes  of  souls  have  been  eternally 
undone  by  it." 

Of  the  high  rank  of  president  Edwards  in  the  scale 
of  intellect,  there  can  be  no  confirmation  by  the  opinion 
of  the  present  writer  to  the  effect;  who  also  respects 
his  memory,  as  that  of  a  religious  and  irreproachably 
moral  man.     Therefore,  it  is  not  to  detract  from  him  in 

*  4th  vol.  Am.  ed.  of  his  works,  p.  171. 


398  General  Appendix. 

these  particulars,  but  to  derive  aid  from  them  to  a  con- 
temphited point,  that  attention  is  invited  to  some  passages 
of  his  life,  gathered  partly  from  the  narrative  of  it  pre- 
fixed  to  his  Treatise  on  Religious  Affections,  and  partly 
from  a  letter  of  his  to  a  Dr.  Colman,  of  Boston,  dated 
Nov.  6,  1736,  which  was  sent  by  him  to  England, 
and  there  published  by  two  dissenting  ministers,  well 
known  in  the  religious  and  in  the  literary  world — Dr. 
Watts  and  Dr.  Guyse,  as  an  account  of  a  wonderful 
work  of  God. 

In  the  town  of  Northampton,  Massachusetts,  in  which 
Mr.  Edwards  was  minister,  there  appeared  a  great  dis- 
position to  seriousness,  in  the  spring  of  the  year  1734. 
Towards  the  close  of  it,  and  in  the  spring  and  summer 
of  the  following  year,  the  matter  became  general:  so 
that  the  town — to  take  his  description  of  it — "  seemed 
to  be  full  of  the  presence  of  God."*  He  says  soon 
after — "  There  were  remarkable  tokens  of  God's  pre- 
sence in  almost  every  house;  it  was  a  time  of  joy  in 
families,  on  the  account  of  salvation  being  brought  unto 
them;  parents  rejoicing  over  their  children  as  new  born, 
and  husbands  over  their  wives,  and  wives  over  their 
husbands."  This  is  but  a  specimen  of  the  copious 
display  of  the  universal  prevalence  of  the  spirit  of  piety; 
and  that  not  confined  to  the  scat  of  its  origin,  but 
spreading  to  other  towns,  and  producing  in  them  the 
like  effects.  The  narrator  hopes,  that  in  the  space  of 
half  a  year,  in  the  town  of  Northampton  alone,  consist- 
ing of  about  two  hundred  families,  described  as  people 
of  religious  profession  generally,  there  were  mor^  than 
three  hundred  souls  savingly  brought  home  to  CHrist. 

*  Page  16. 


Of  Baptismal  Regeneration.  399 

In  the  account  of  this  matter,  which  is  all  along  con- 
sidered as  the  work  of  God  and  the  out-pouring  of  his 
spirit,  are  some  incidents  evidencing  a  very  high  degree 
of  what  has  been  called  in  this  work — animal  sensi- 
bility; which  led  to  various  extravagances  of  rapture  on 
the  one  hand,  and  melancholy  on  the  other;  and  of 
vacillations  between  the  two:  among  which,  two  in- 
stances are  mentioned  of  persons  led  away  by  enthusi- 
astic delusions;  besides  one  man  who  cut  his  throat, 
and  another  who  attempted  it.  During  the  year  in 
which  the  fervour  was  at  the  height,  it  began  to  sub- 
side: but  the  narrator,  when  he  wrote  his  letter  in  the 
following  year,  states,  that  there  had  been  wrought  an 
abiding  change,  in  those  who  were  thought  converted. 
In  the  life  of  Mr.  Edwards  it  is  recorded,  that  in  the 
years  1740  and  1741,  there  was  another  out- pouring  of 
God's  spirit,  in  which  Northampton  partook  largely. 

After  all  this,  it  is  curious  to  remark  what  happened 
to  Mr.  Edwards,  so  soon  as  in  the  year  1744,  as  related 
in  his  life.  Having  discovered  an  extensive  spread  of 
gross  licentiousness  among  the  young  people  under  his 
charge,  he  took  measures  for  the  suppressing  of  it. 
When  the  members  of  the  congregation  became  in- 
formed of  the  extent  of  the  bad  practices  of  their  chil. 
dren,  they  shrunk  from  the  exposure  of  them,  and  set 
themselves  in  opposition  to  the  wishes  of  their  pastor. 
The  author  of  the  life  says — "  This  seemed  in  a  great 
measure  to  put  an  end  to  Mr.  Edward's  usefulness  at 
Northampton,  and  will  help  to  account  for  the  surpris- 
ing events,  which  will  by  and  by  be  related."* 

The  substance  of  the  events  referred  to,  are  as  follow. 
Mr.  Edwards  adopted  the  expedient,  already  mentioned 

*  Life  prefixed  to  his  Treatise  on  Religious  Affections. 


400  General  Appendix. 

in  the  second  part,  of  an  examination  of  experiences,  as 
the  condition  of  admitting  to  the  communion.  The 
result,  was  as  already  related — his  dismission  by  the 
votes  of  two  hundred  against  those  of  twenty.  This 
took  place  June  22d,  1750. 

The  motive  of  this  review,  is  for  the  suggesting  of 
two  queries — 1st,  whether  it  may  not  be  reasonably 
supposed,  that  when,  in  the  year  1746,  Mr.  Edwards 
wrote  his  treatise  on  religious  affections,  the  many  per- 
tinent remarks  in  it,  pointing  out  the  difference  between 
real  religion,  and  the  excitement  of  animal  feelings,  may 
not  have  been  the  fruit  of  the  then  recent  but  evanes- 
cent conversions  under  his  ministry?  If  this  should 
have  been  the  case;  it  is  a  strong  recommendation  of 
his  cautionary  remarks,  to  those  who  think  they  trace 
the  operations  of  grace,  in  wh  it  he  pronounces  to  be  no 
evidence  either  of  its  existence  or  of  the  want  of  it: 
and  2dly,  whether  such  seasons  of  highly  excited  sensi- 
bility are  desirable;  or  rather,  whether  they  are  not  to 
be  deplored.  Perhaps  it  will  be  said,  that  in  some  in- 
stances, the  impressions  have  been  durable.  This  is 
probable.  But  is  not  the  christian  character  often  in- 
duced under  the  faithful  preaching  of  the  word,  without 
noise,  but  not  without  effect  on  the  life  and  conversa- 
tion? May  not  more  be  accomplished  in  this  way,  by  a 
minister  of  Mr.  Edwards's  talents  and  assiduity,  than 
by  exciting  a  popular  fervour,  bordering  on  madness, 
in  a  great  proportion  of  the  subjects,  and  producing 
actual  madness  in  some  of  them?  And  when  this  is 
followed,  in  some,  by  gross  licentiousness;  in  others, 
by  confirmed  infidelity;  and,  in  not  a  few,  by  a  pharisai- 
eal  profession,  destitute  of  any  thing  that  can  be  said  to 
adorn  the  gospel  in  the  temper  and  in  the  life;  may  it 
not  be  apprehended,  that  these  things  outweigh  any  good 


Of  Baptismal  Regeneration.  401 

that  may  have  been  accomplished,  by  an  excitement 
beyond  the  words  of  truth  and  soberness? 

It  is  not  here  forgotten,  how  much  what  has  been 
said  may  be  censured  by  some,  as  giving  a  low  repre- 
sentation of  those  wonderful  conversions,  which  pro- 
duce at  least  temporary  manifestations  of  sincere  piety 
in  many,  and  lasting  effects  of  it  in  some.  Far  be  the 
thought  of  a  low  estimation  of  piety  and  virtue,  by 
whatever  cause  they  may  have  been  produced.  A  cer- 
tain man,  becoming  religiously  affected  by  reading  the 
works  of  a  writer,  whom  every  Calvinist  would  pro- 
nounce heterodox  to  a  very  great  extreme,  came  to  a 
former  creditor,  and  made  reparation  for  a  wrong  done 
many  years  before;  declaring  his  convictions  of  the  ob- 
ligations of  moral  honesty,  to  have  been  the  result  of 
his  having  read/die  visionary  book  here  alluded  to.  If 
this  man  could  not,  from  his  former  habits  of  reading 
the  bible,  and  from  his  attendance  on  a  regular  religious 
worship,  with  both  of  which  he  had  been  familiar, 
gather  the  conviction  that  moral  honesty  was  binding; 
it  was  well  for  his  own  conscience,  and  for  his  credi- 
tor's purse,  that  this  truth  should  be  discovered,  even 
where  it  was  associated  with  error.  Similar  instances 
might  be  given  in  various  ways,  of  similar  reparation 
made,  under  like  circumstances  of  conversion.  But, 
until  such  events  shall  be  decided  to  sanctify  the  atten- 
dant errors,  let  not  the  present  question  be  determined 
on,  under  the  influence  of  such  a  mistaken  maxim. 
Perhaps  it  may  be  thought  to  apply  more  immediately 
to  remark,  that  persons  who  have  been  brought  up  in 
protestant  congregations,  without  being  affected  by  the 
truths  proclaimed  in  them,  have  become  devotees, 
under  the  firm  belief  that  they  were  prostrating  them- 

VOL.  II.  3   E 


402  General  Appendix, 

selves  before  the  actual  body  and  blood  of  their  cruci- 
fied Redeemer.  Supposing  that  instances  of  this  are 
rare;  yet  it  will  not  be  denied,  that  in  certain  countries 
and  under  certain  circumstances  of  society,  multitudes 
are  excited  to  exercises  of  devotion  and  retained  in  them, 
by  that  very  sentiment;  exceptionable  as  it  may  be  to 
rational  minds  in  general,  not  prejudiced  by  education. 
But,  is  the  truth  of  transubstantiation  to  be  judged  of  by 
this  criterion?  Certainly  not. 

Still  there  will  be  dwelt  on  the  thought,  that  by  the 
excitements  here  discountenanced  as  extravagances, 
numbers  of  people,  and  even  whole  neighbourhoods,  at 
seasons  of  general  awakening,  are  brought  from  dark- 
ness to  light  and  from  the  power  of  satan  unto  God. 
This  is  often  boasted;  but  the  fact  is  not  here  consi- 
dered, as  having^  been  established.  O7,  the  contrary,  it 
has  been  testified  on  good  evidence,  that  a  great  pro- 
portion of  the  description  of  people  contemplated,  have 
been  made  the  worse  by  their  apparent  conversions; 
animal  sensibility  subsiding  from  its  excess,  into  care- 
lessness and  even  licentiousness  of  living.  In  the  mean 
time,  many,  judging  of  the  tree  by  its  fruits,  but  con- 
founding truth  with  error,  infer  that  there  can  be  nothing 
divine  in  a  religion,  which  evinces  so  little  likeness  to 
the  wisdom  manifested  in  all  the  works  of  the  Creator. 

An  interesting  exhibition  might  be  made,  by  taking 
the  histories  of  such  awakenings,  in  connexion  with  the 
terms  of  duration  of  the  sensibilities  produced  by  them; 
and  a  comparing  of  these  accounts  with  those  of  the 
early  propagation  of  Christianity,  in  different  countries; 
with  its  effects,  less  lively,  but  more  permanent.  In  any 
of  the  journals,  conspicuous  for  the  multitude  and  the 
extraordinary  nature  of  its  conversions,  what  a  poor 


Of  Baptismal  Regeneration,  403 

appearance  would   be  produced,  by  a  narrative  that 
should  be  bottomed  on  a  resemblance  to  the  history  of 
St.  Peter's  address  to  the  Jews,  or  on  that  of  any  one 
of  St.  Paul's  addresses  to  the  gentiles!  Not  an  instance 
is  recorded,  of  the  agitation  of  the  bodily  frame;  al- 
though in  very  many,  the  strong  holds  of  sin  were 
shaken  to  their  centres.  The  wide  spreading  effect  is  too 
well  known,  to  need  a  recital.   After  the  apostolic  age, 
the  like  means  were  used,  and  with  the  like  success. 
And  it  ought  to  be  noted,  as  especially  pertinent  to 
the  present  point,  that  the  great  good  achieved,  is  not 
seen  in  a  counterbalance  with  the  mischiefs  wrought, 
in  a  vast  proportion  of  the  converts.  For  among  all  the 
slanders  raised  on  the  early  christians,  there  is  not  a 
vestige  of  that  of  their  being  rendered  by  their  religion 
worse  men  in  civil  life.  They  were  accused  of  being 
atheists,  because  they  kept  themselves  at  a  distance  from 
the  national  worship;  and  of  unsocial  manners,  because 
they  declined  a  joining  in  the  idolatrous  festivity  of  the 
temples.  But  never — no  never  was  there  the  accusation 
against  them,  of  an  artificial  stiifness  adapted  to  the 
covering  of  dishonest  artifice;   or,  against  the  religion 
itself,  of  its  being  of  a  nature  to  produce  extravagance 
at  first,  and  dissoluteness  afterwards.  In  short,  the  whole 
history  of  the  early  propagation  of  Christianity,  agrees 
with  what  was  said  by  its  divine  author,  when  he  com- 
pared his  doctrine  to  "  leaven  hid  in  three  measures  of 
meal,  till  the  whole  was  leavened."*  Whatever  is  alien 
from  this  silent  but  progressive  property  of  the  gospel, 
may  make  a  noise  for  a  while,  but  it  will  not  be  lasting, 
as  to  any  good  effect. 

♦  Matt.  xiii.  33. 


404  General  Appendix. 

It  would  be  a  perversion  of  all  that  has  been  remark- 
ed, to  apply  it  as  countenancing  security  and  sloth;  or  as 
if  designed  to  discourage  endeavors  in  gospel  ministers 
or  others,  to  revive  a  sense  of  religion,  where  there  has 
been  a  pojiular  decline  of  it.  This  has  been  often 
achieved,  by  means  very  different  from  those  here  dis- 
countenanced, under  the  character  of  mere  animal  sen- 
sibility. Perhaps  there  will  not  be  rashness  in  affirming, 
that  wherever  the  said  blessed  object  is  aimed  at  by  a 
minister  of  the  gospel,  it  is  productive  of  effect  in  a 
degree:  and  if  it  be  not  in  proportion  to  his  wishes,  he 
is  not  justified  by  this,  in  having  resort  to  expedients, 
which  may  indeed  enhance  his  personal  consequence, 
but  will  not  serve  any  substantial  uses  for  which  his 
ministry  was  ordained. 

The  second  evil  consequence  to  be  named,  is,  that 
the  error  gives  dangerous  encouragement  to  persons, 
whose  constitutional  character  disposes  them  to  animal 
sensibility;  while  it  is  full  of  discouragement  and  gloom, 
to  those  less  susceptible  in  this  way. 

A  melancholy  detail  might  here  be  given  of  persons, 
who,  in  the  city  in  which  this  is  written,  and  within  the 
memory  of  many  now  living,  after  great  agitations  of 
mind  during  some  of  the  marvellous  seasons  of  conver- 
sion, have  become  as  sure  of  their  salvation  as  of  their 
existence;  but  who  have  afterwards  lived  and  died,  some 
in  gross  sin,  and  others  in  indifference  to  all  religion. 
Is  it  to  be  supposed,  that  natural  character  gave  no  aid 
to  the  producing  of  this  effect?  And  if  it  did,  who  shall 
calculate  the  share  it  has  had  in  the  assurances  of  others, 
whose  piety  has  been  lasting? 

On  the  other  hand,  how  many,  with  equal  sincerity 
to  that  of  the  latter,  have  for  years  lamented  their  sor- 


Of  Baptismal  Regeneration,  405 

rovvful  situation,  in  a  continual  seeking  of  an  assurance, 
by  thi  m  not  to  be  obtained.  Let  there  be  supposed  a 
person  seriously  and  sincerely,  under  a  sense  of  the  evil 
of  sin,  and  the  misery  of  unassisted  nature,  beginning 
to  attend  to  the  concerns  of  his  salvation.  If  words  have 
meaning,  surely  such  a  person  may  find  himself  in- 
eluded  in  the  invitation — "  Come  unto  me,  all  ye  that 
labour  and  are  heavy  laden,  and  I  will  give  you  rest;"* 
and  not  in  this  only,  but  in  a  multitude  of  invitations  to 
the  same  effect.  But  he  is  told  by  the  advocate  for  assu- 
rance— these  things  are  nothing  to  you,  without  an 
inward  communication,  which  shall  ascertain,  that  the 
promises  belong  to  you  individually.  Accordingly,  for 
such  a  communication  he  weeps,  and  prays,  and  strives 
in  vain.  The  advocate  of  the  doctrine  will  account  for 
this  by  saying,  that  it  is  of  the  mercy  of  God,  and  in 
order  to  bring  the  party  to  be  sufficiently  humble- 
minded.  If  this  be  so,  how  happens  it,  that  no  such 
provision  is  made  for  another,  who  receives  so  soon, 
and  perhaps  loses  as  soon,  the  enjoyment  sought  by 
both?  Calvin  would  have  replied,  that  in  the  latter 
instance,  it  was  the  mere  semblance;  presented  to  his 
imagination,  in  order  to  render  him  inexcusable.  But 
it  is  not  rash  to  say  even  of  so  able  a  WTitcr,  that  he 
must  have  been  hard  pressed,  when  he  argued  from 
what  he  supposed  to  be  in  the  minds  of  other  men, 
while  their  own  declarations  and  all  visible  appearances 
are  opposed  to  him.  There  are  other  advocates  of  the 
doctrine,  who  cannot  avail  themselves  even  of  Calvin's 
way  of  accounting  for  the  fact. 

Not  only  in  the  beginning  of  a  religious  profession, 

♦  Matt.  xi.  28. 


406  General  Appendix. 

but  in  the  progress  of  it,  the  pressure  of  the  opinion  is 
heavily  felt.  The  writer  of  this  has  known  instances  of 
the  case,  which  he  is  proceeding  to  suppose.  A  person 
has  been  long  living  in  the  observance  of  religious  or- 
dinances, in  the  diligent  discharge  of  domestic  duties, 
and  in  the  exercise  of  benevolence  generally;  and  all  this, 
not  disfigured  by  any  visible  sinfulness  of  character. 
But  he  is  waiting  for  an  inward  light,  of  which  he  has 
been  informed;  but  which,  though  daily  invited,  seems 
still  distant.  He  complains,  that  he  wants  faith.  He  is 
asked — do  you  believe  all  the  articles  of  the  apostle's 
creed?  He  answers,  that  he  has  not  the  least  doubt  of 
the  truth  of  any  of  them:  but  he  adds,  that  he  is  a  sin- 
ner. All  mankind  are  sinners,  replies  the  other  party  in 
the  dialogue:  but  are  you  sincerely  sorry  for  any  errors 
of  your  former  life,  and  for  whereinsoever  you  fell  short 
of  the  perfection  of  the  holy  law  of  God?  This  the  other 
declares  confidently  to  be  the  case.  Are  you  conscious 
then — thus  the  discourse  continues — of  living  at  this 
time  in  any  practice,  of  which  you  know  from  scrip, 
ture,  that  it  is  sinful?  My  conscience,  says  the  other,  is 
clear  of  any  thing  of  this  sort:  still,  I  want  the  feeling, 
which  assures  others,  that  their  names  are  written  in  the 
Book  of  Life.  Is  it  a  sewing  of  pillows  to  arm-holes* 
to  declare  to  such  a  person — If  you  are  clear  in  the 
facts  you  certify,  and  if  you  persevere  in  the  course 
stated,  you  are  safe?  Practise  your  devotions,  and  your 
other  duties;  and  leave  the  consideration  of  the  comfort, 
by  which  you  think  they  should  be  attended;  and  which 
is  perhaps  delayed  by  no  other  cause,  than  by  its  being 
sought  in  a  way  not  sanctioned  by  the  Word  of  Truth. 

*  £?ek.  xiii.  18. 


Of  Baptismal  Regeneration.  407 

It  is  here  trusted,  that  the  advice  is  safe.  For  if  the 
terrors  of  the  Lord  are  addressed  to  such  persons  as 
the  one  described,  the  gospel  is  improperly  defined  "  the 
grace  of  God,  which  bringeth  salvation  to  all  men." 

Of  the  sad  effects  of  the  contrary  persuasion,  perhaps 
the  most  distressing  instances  are  those  sometimes  seen 
in  persons  condemned  to  capital  punishment  by  the 
law.  Unhappy  people  of  this  sort,  being  all  flagrant  of- 
fenders, are  here  supposed  to  receive  the  offer  of  gos- 
pel grace.  But  persons  undertaking  the  office  of  mak- 
ing it,  have  been  known  to  exert  all  their  efforts  to  ex- 
cite in  them,  in  addition  to  compunction,  the  assurance 
here  the  subject.  Nothing  is  omitted,  that  can  be  done 
by  addresses  to  the  sympathetic  feeling,  enforced  by 
the  aids  of  loud  vociferation  and  violent  gesture.  Some 
of  the  unhappy  men,  being  more  susceptible  than  the 
rest,  catch  the  flame,  and  feel  a  glow  like  that  of  their 
exhorters.  Then,  so  far  as  these  are  concerned,  all  is 
joy;  their  salvation  being  considered  as  scaled.  The 
others  are  wept  and  shouted  over,  in  vain;  although,  on 
their  part,  all  in  their  power  is  done  for  the  exciting  of 
the  requisite  sensibility.  The  awful  suspense  is  conti- 
nued, until  the  culprits  are  launched  into  their  eternal 
state:  and  they  die,  at  least  under  the  human  sentence 
of  damnation. 

The  author  is  sensible  of  his  stating  extravagances, 
of  which  any  intelligent  Calvinist  would  be  ashamed. 
No  such  person  is  here  charged  with  them.  But  he  is 
requested  to  consider  seriously,  how  far  they  are  the 
result,  of  the  carrying  of  the  principles  of  his  system 
into  their  natural  and  obvious  consequences. 

In  the  case  supposed  above,  the  inquiry  may  occur 
— If  there  is  to  be  no  such  assurance  as  that  supposed, 


408  General  appendix. 

what  other  can  there  be;  since  opportunities  will  be 
wanting,  of  demonstrating  present  repentance  by  future 
obedience?  In  answer,  the  opinion  is  here  explicitly 
avowed,  that,  as  to  any  thing  like  assurance,  it  cannot 
be.  Full  assurance,  indeed,  may  be  declared  of  the  di- 
vine benignity  and  promises.  But  when  there  are  con- 
sidered the  many  cases,  in  which,  to  the  circumstances 
stated,  there  have  succeeded  unexpected  opportunities, 
and  those  prostituted  to  sin;  and  sometimes,  after  clear 
assurances  of  salvation  supposed  to  have  been  received; 
there  seems  great  rashness,  in  encouraging  in  the  spec- 
tators more  than  hope,  according  to  appearances;  and, 
in  the  parties  concerned,  an  hope  approaching  to  con- 
fidence, in  proportion  as  there  are  felt  holy  resolution 
and  desire. 

Another  evil,  naturally  induced  by  determining 
spiritual  things  in  the  mind  according  to  such  a 
standard,  is  the  extending  of  it  to  judge,  of  the  mo- 
rality of  conduct,  and  even  to  the  regulating  of  the  or- 
dinary concerns  of  life.  When  there  are  read  the  nar- 
ratives of  the  mischiefs  done  by  such  men  as  Munster 
in  Germany,  and  Venner  in  England,  with  their  respec- 
tive associates;  there  would  be  a  mistake  in  presuming, 
that  they  acted  their  outrages  otherwise  than  under  the 
full  persuasion  of  a  divine  impulse.  To  take  the  latter 
in  particular:  what  could  have  induced  an  handful  of 
men,  in  a  populous  city,  and  under  the  curb  of  a  vete- 
ran army,  to  display  themselves  in  armour  in  the  streets, 
])roclaiming  the  beginning  of  the  kingdom  of  Christ  on 
earth;  unless  they  had  verily  believed  the  suggestions 
of  what  they  thought  a  divine  assurance  in  their  minds, 
that  the  moment  of  so  extraordinary  a  revolution  had 
arrived?     There  have  been  very  orderly  bodies  of  pro- 


Of  Baptismal  Regeneration.  409 

fessing  Christians,  who  have  avowed  in  morals,  the  very 
principle  of  conduct  here  discountenanced?  How  then 
have  they  been  secured  from  occasional  inroads  of  dis- 
order, originating  in  the  wicked  or  in  the  indiscreet 
zeal  of  visionary  individuals?  Verily  it  has  been  by 
subjecting  the  movements  of  the  spirit  of  the  indivi- 
dual, to  the  spirits  of  the  more  intelligent  and  sober 
members  of  the  body.  Whether  this  be  consistent,  is 
nothing  to  the  purpose.  The  error  of  the  system  in 
theory,  is  balanced  by  a  contrary  energy  of  it  in 
action. 

As  was  intimated,  not  in  religion  and  morals  only, 
is  the  influence  of  the  mistake  perceivable.  It  is 
felt  in  those  ordinary  actions  of  life,  for  which  discre- 
tion should  lay  down  the  rule.  While  other  animals 
have  propensities  impelling  directly  to  their  ends,  it  is 
only  by  observation,  by  information,  and  by  experi- 
ence, that  man  learns  what  he  should  avoid  and  what 
pursue.  But  some  persons  have  taken  up  the  strange 
fancy,  that  a  very  strong  impression  on  the  mind  may 
be  safely  trusted  to,  as  a  directory  in  the  affairs  of  life 
very  interesting  to  the  party;  but  in  which  duty  does 
not  determine,  whether  an  action  under  contemplation 
is  to  be  omitted  or  done.  Some  have  carried  this  mat- 
ter so  far,  as  to  rest  the  result  on  what  they  may  read 
on  the  opening  of  the  bible,  without  any  choice  of 
place.  This  is  all  delusion;  and  yet  no  one  can  ques- 
tion, that  the  other  delusion  disposes  to  it.  There  is  a 
striking  instance  of  this,  in  the  accounts  given  of  Oli- 
ver Cromwell.  He  was  unquestionably,  at  a  certain 
time  of  life,  disposed  to  enthusiasm;  however  this  may 
be  supposed  to  have  settled  down  afterwards  into  hy- 

VoL,  IL  '         3  F 


415  General  Appendix* 

pocrisy.*  Now  of  this  man  it  is  said,  on  such  evidence 
as  was  sufficient  for  Daniel  Neal  to  adopt  the  story, 
that  **  if  any  thing  was  strongly  impressed  upon  his 
mind,  he  apprehended  that  it  came  immediately  from 
God  and  was  a  rule  of  action."  In  the  same  character 
there  is  a  proof,  that  persons  who  gather  this  notion 
from  their  enthusiasm  at  one  time,  can  make  it  the  in- 
strument of  their  temporal  policy  at  another:  of  which 
there  are  instances  told  of  this  same  Cromwell,  in  his 
management  of  men.  The  subject  is  further  instanced, 
in  the  certainty  of  Cromwell  and  of  his  preachers,  of 
his  recovery  from  the  disease  which  put  an  end  to  him. 
The  preachers  are  said  to  have  reproached  God,  for 
having  deceived  them.f  Without  going  to  matters  of 
such  magnitude,  it  may  be  affirmed,  that  persons  have 
condescended  to  the  prevarication,  of  resting  their  con- 
duct on  such  an  issue;  when  a  determination  in  one  way 
or  in  another  must  be  disagreeable  to  some,  whom  they 

*  Perhaps  it  would  be  more  correct  to  say — however  he  may 
have  vacillated  between  the  two.  It  agrees  with  observation  to 
suppose,  that  these  two  properties  may  combine  in  the  same 
mind;  so  that  each  of  them  shall  have  its  seasons  of  influence. 

The  poet  Waller,  who  was  related  to  Cromwell,  is  said  to 
have  communicated  the  following  anecdote:  that  visiting  him  on 
a  certain  day,  when  he  was  on  the  point  of  parting  with  some  no- 
toriously enthusiastic  persons  who  had  waited  on  him  for  some 
purpose  of  their  own,  there  were  dropped  expressions  which 
showed  to  Waller,  that  the  protector  was  happy  in  the  skill  of 
accommodating  his  phraseology  to  his  retiring  visitants.  Aware, 
however,  how  little  suitable  the  discourse  must  have  been  to  his 
relative  and  old  acquaintance,  he  made  the  apology  of  the  neces- 
sity of  some  compliance  with  such  people  as  those  parted  with. 

t  Bishop  Burnet  records  this  fact,  on  the  authority  of  Tillot- 
son,  afterwards  archbishop  of  Canterbury,  who  was  present. 


Of  Baptismal  Regerteration.  411 

were  unwilling  to  offend.  In  short,  there  is  always 
either  folly  or  wickedness,  in  every  thing  of  this  sort; 
while  the  error,  although  not  the  same  with,  is  nearly 
related  to  that  other,  which  is  here  principally  dis- 
coursed of. 

The  above  is  not  to  be  understood  as  if,  even  in  tem- 
poral concerns,  religion  were  to  have  no  direction. .  In 
that  line,  men  will  be  aided  by  a  principle,  which  go- 
verns their  passions,  and  prevents  the  misleading  of  the 
intellectual  faculty.  But  this  is  a  quite  different  matter 
from  especial  revelation,  or  immediate  communication 
from  the  Deity. 

The  fourth  evil  to  be  stated,  is  brought  about  through 
the  medium  of  the  doctrine  of  the  final  perseverance  of 
the  saints.  It  is  painful  to  cherish  the  sentiment,  that 
the  doctrine  under  this  name,  held  as  it  undoubtedly 
is  by  many  godly  and  virtuous  persons,  has  a  natural 
tendency  to  relax  the  vigour  of  endeavour  and  constant 
watchfulness;  and  thus  to  bring  about  the  awful  event 
of  apostacy,  which  it  pronounces  to  be  impossible.  If 
there  be  the  danger  of  such  an  issue,  how  greatly  is  that 
danger  enhanced  by  the  doctrine  of  assurance!  If  the 
test  of  grace  be  the  party's  consciousness  of  a  confor- 
mity to  the  divine  mind;  there  is  still  room  for  him  to 
be  aware,  that  he  may  not  have  been  sufficiently  honest 
in  the  duty  of  self-examination:  and  a  tendency  in  him 
to  sin,  at  any  time,  may  serve  as  a  reason  for  such  dis- 
trust. But  let  the  test  be  a  supposed  divine  communi- 
cation to  the  mind;  and  immediately,  distrust  is  itself 
sinful.  From  that  moment,  sin  cannot  sever  the  soul 
from  God;  and  the  worst  passions  of  the  heart,  are 
merely  like  the  remnant  of  the  Canaanites  in  the  pro- 
mised land;  left  to  exercise  the  chosen  people,  but  with 


412  General  Appendix. 

no  possibility  of  overcoming  them.  Under  such  cir- 
cumstances, there  would  seem  an  impossibility  of  feel- 
ing the  full  force  intended  to  attach  to  such  precepts,  as 
— "  let  him  that  thinketh  he  standeth,  take  heed  lest  he 
fall" — and — "  watch  and  pray,  that  ye  enter  not  into 
temptation."  And  yet,  as  the  experience  of  all  times 
and  places  shows,  the  most  powerful  incitements  are  no 
more  than  are  found  necessary,  to  constitute  that  "  whole 
armour  of  God,"  with  which  we  are  exhorted  to  be  ar- 
rayed continually. 

Since  the  case  of  Cromwell  has  been  introduced  in 
another  point  of  view,  it  naturally  recurs  in  relation  to 
the  present.  The  anecdote  seems  well  authenticated,  of 
Dr.  Godwin's  being  questioned  by  the  protector  on  his 
death  bed,  concerning  the  certainty  of  the  doctrine  of 
perseverance;  and  his  receiving  of  a  satisfactory  answer, 
from  the  same  spiritual  guide.  It  is  a  chance,  if,  amidst 
Cromwell's  many  cares  and  projects,  he  had  thought 
of  it  for  years.  But,  it  came  in  good  season  for  present 
comfort.  And  if  it  would  serve  to  this  end  for  Crom- 
well, in  his  last  moments;  for  whom,  may  it  not  do  the 
like?  Without  instances  so  high  and  so  remote,  it 
would  be  easy  to  recite  known  and  recent  facts,  in  or- 
dinary life;  in  which  persons,  after  living  for  years  in 
carelessness  and  even  in  gross  sin,  have  looked  back  to 
the  feelings  which  possessed  them  in  days  when  they 
felt  assurances  of  salvation;  with  an  entire  persuasion, 
that  the  root  of  the  matter  was  still  in  them,  and  that 
they  were  safe.  There  is  in  professor  Turretine  a  sen- 
timent, which  shall  be  here  noticed,  as  being  thought 
peculiarly  dangerous.  It  is  where  he  speaks*  of  assur- 

*  Locus  6.  chap.  19.  cont.  5. 


Of  Baptismal  Regeneration.  413 

ance,  not  in  the  terms  of  his  predecessor  Calvin,  requir- 
ing it  universally;  but  as  "  what  at  some  time  comes 
into  act;  so  that  there  is  no  one  of  the  faithful,  who  is 
not  embued  with  this  persuasion  some  time  before  his 
death,  to  his  comfort."  Without  ascribing  any  other 
than  the  best  intentions  to  the  professor,  may  there  not 
be  apprehended  in  this  sentiment  much  disquiet  to  a 
sincere  man,  in  the  most  awful  crisis  of  his  temporary 
existence?  What  is  here  supposed  has  happened  to  per- 
sons who,  from  education  or  some  other  cause,  have 
been  impressed  with  this  very  sentiment;  but  not  having 
found  their  minds  elated  by  the  desired  assurance,  al- 
though attending  the  ordinances,  and  living,  outwardly 
at  least,  what  would  be  called  good  lives;  have  expect- 
ed that  the  boon,  however  long  delayed,  would  be  at 
last  bestowed;  and,  being  not  sensible  of  it  when  need- 
ed most,  have  manifested  evident  disappointment  and 
distress.  Oh!  what  satisfaction  has  been  displayed  in 
the  countenances  of  witnessing  spectators  in  the  same 
theory;  if  a  person  of  the  description  stated,  have  dis- 
covered even  a  faint  ground  of  hope,  that  pardon  has 
beamed  on  the  patient's  mind!  It  is  all  foreign  to  gospel 
grace.  If,  according  to  scripture,  the  tree  is  to  lie  as  it 
falls,  there  is  no  determining  in  the  aforesaid  way,  on 
which  side  it  will  be. 

Of  late  years — for  it  probably  began  in  the  present 
age — there  are  very  many,  who  zealously  advocate  the 
assurance  here  spoken  of,  but  carefully  ?ever  it  from 
the  doctrine  of  perseverance,  and  from  Calvinism  gene- 
rally. But  the  author  supposes,  that  most  persons  who 
consider  the  subjects  systematically,  will  perceive  an 
incongruity  in  separating  them.  At  any  rate,  on  the 
latter  plan,  there  is  a  loss  of  the  most  signal  of  the  texts 


<il4  General  Appendix* 

of  scripture,  with  which  the  Calvinist  arms  himselt; 
however  mistaken  he  may  be  in  the  interpretation  of 
them.  Besides,  under  the  new  system,  there  is  so  vast 
a  proportion  of  the  assurances,  which  notoriously  come 
to  nothing;  as  very  much  tends  of  itself  to  induce  the 
opinion,  of  there  being  some  essential  weakness  in  the 
scheme,  in  the  shape  in  which  it  thus  appears.  Some 
Calvinists  endeavour  to  guard  against  this,  by  the  theory 
of  a  law  work:  and  there  are  those  of  them,  who  carry 
it  so  far  as  to  affirm,  that  no  man  is  a  subject  of  salva- 
tion, until  he  have  felt  a  willingness  to  be  damned,  for 
the  greater  illustration  of  the  glory  of  God.  The  au- 
thor has  not  a  word  to  say,  for  this  same  law  work;  but 
on  the  contrary,  supposes  that  the  gospel  is  never  duly 
preached,  when  its  promises  are  not  visible  on  the  very 
face  of  it,  agreeably  to  its  name.  Neither  is  this  incon- 
sistent with  the  sense  of  the  evil  of  sin,  and  with  true 
repentance.  Still,  the  sentiment  here  referred  to  has  a 
powerful  influence,  in  preventing  such  alternate  conver- 
sion and  relapse. 

The  last  evil  to  be  mentioned,  is  the  promoting  of 
infidelity,  by  exhibiting  excesses  of  animal  sensibility, 
beyond  any  known  to  former  times,  and  disgusting  to 
all  sober  minded  Christians.  Vi  there  were  not  still  a 
considerable  proportion  of  this  description,  the  infidel 
might  reasonably  triumph  in  the  surrendry  of  all  the 
armour,  by  which  the  Christian  fortress  has  been  here* 
tofore  defended;  in  its  being  now  made  entirely  depend- 
ent on  an  inward  testimony  in  the  mind,  to  be  known 
in  every  case  only  by  a  man's  self.  The  testimony,  in 
the  form  in  which  it  is  usually  exhibited,  will  be 
ascribed  by  the  philosopher  to  the  amazing  power  of 
sympathy;  and  to  the  readiness  of  transition  from  one 


Of  Baptismal  Regeneration .  415 

species  of  animal  sensibility,  to  another — for  instance, 
from  dejection  to  joy,  and  from  this  again  to  the  other. 
Whoever  has  read  the  history  of  the  origin,  the  pro- 
gress and  the  decline  of  animal  magnetism,  may  per- 
ceive an  entire  agreement  between  the  subjects,  in  the 
phenomena  and  in  the  causes  of  them.  The  conclu- 
sion of  the  report  of  the  committee,  appointed  by  the 
French  court  to  investigate  the  evidences  of  the  pre- 
tended agent,  is  here  copied  as  equally  applying  to  the 
matter  in  hand — "  It  is  not  entirely  useless  to  philoso- 
phy" (for  which  word  might  be  substituted  "  religion") 
*'  as  it  is  one  fact  more,  to  be  consigned  to  the  history 
of  the  errors  and  illusions  of  the  human  mind,  and  a 
signal  instance  of  the  power  of  imagination." 

How  vainly  will  the  philosopher  endeavour  to  ac- 
count, on  the  like  principles,  for  the  influence  of  reli- 
gion in  general,  or  for  that  of  Christianity  in  particular! 
On  the  general  scale,  her  hopes  and  her  fears,  her  sor- 
rows and  her  consolations  are  felt  in  society,  under 
every  one  of  its  forms;  and  while  the  derider  of  her 
authority  will  affect  to  educe  her  origin  from  the  policy 
of  the  magistrate,  facts  will  always  show,  that  the  effect 
is  substituted  for  the  cause;  by  exhibiting  the  impo- 
tency  of  the  magistrate,  without  her  more  powerful 
influence,  extending  to  concerns  which  otherwise  he 
could  not  have  reached.  And  then,  as  to  the  Christian 
religion  in  particular,  it  is  well  known  to  have  been  op- 
posed for  ages,  alike  by  philosophy  and  by  power;  and 
to  have  arisen  triumphantly  over  them  both:  and  that 
on  the  ground  of  evidences,  which  the  most  intelligent 
philosophers,  in  every  succeeding  age,  have  held  to  be 
tenable,  against  all  the  arts  of  sophistry. 


416  General  Appendix. 

But  the  wide  spreading  of  this  religion  has  never 
been,  in  any  known  instances,  attended  by  the  extrava- 
gances here  alluded  to.  What  records  of  them  are 
there  in  ecclesiastical  history,  in  the  abundant  conver- 
sions which  took  place  during  the  ages  of  martyrdom? 
And  it  is  still  more  to  the  purpose  to  ask — What  re- 
cords of  them  are  there  in  the  signal  instances  of  con- 
version, occurring  in  the  New  Testament? — Of  those 
attendant  on  St.  Peter's  preaching,*  when  "  there  were 
added  unto  them  about  three  thousand  souls?"  Or  on 
the  same  apostle's  preaching  in  the  next  chapter;  when 
it  was  evidently  owing  to  the  great  success,  that  "  the 
priests,  and  the  captain  of  the  temple,  and  the  Saddu- 
cees,  came  upon  them,t  being  grieved  that  they  taught 
the  people,  and  preached  through  Jesus  the  resurrection 
from  the  dead?"|  .  Further,  what  evidence  is  there  of 
the  same,  as  the  effect  of  St.  Paul's  preaching  at 
Athens;  the  result  of  which  was,§  "  That  certain  men 
clave  unto  him  and  believed?"  Or  of  his  discourse  to  a 
mixed  assembly  of  Jews  and  Gentiles,  ||  many  of  the 
latter  of  whom  "  were  glad,  and  glorified  the  word  of 
the  Lord?"  Or  of  still  another,  recorded  in  the  last 
chapter  of  the  Acts,  to  a  select  but  large  company  of 
Jews;  when  "  some  believed  the  things  which  were 
spoken,"  although  "  some  believed  not?"  No  doubt, 
in  the  discourses  of  this  apostle  before  king  Agrippa 
and  the  Roman  governors,  there  must  have  been  lasting 
instances  of  effect  among  the  by-standers,  although  not 
recorded.  There  are  other  occasions,  not  so  public  as 
the  above;  yet  not  so  private,  as  that  there  should  be 

*  Acts,  ii.  I  Acts  iv.  1,2.  ||  Acts,  xiii. 

\  The  apostles.       §  Acts,  xvii.  34. 


Of  Baptismal  Regeneration.  417 

no  notice  of  any  extraordinary  circumstances  attending 
them;  especially  such  as  are  conceived  to  be  produced 
by  the  mighty  power  of  the  Holy  Ghost:  for  so  high  as 
this  is  the  character  attributed  to  the  mental  and  bodily 
agitations  here  in  view.  Were  there  none  such,  or 
were  they  too  unimportant  to  be  recorded,  in  the  case 
of  Cornelius  and  his  assembled  friends?  Or  in  the  in- 
tercourse of  St.  Paul  with  the  twelve  disciples  at  Ephe 
sus?  Or  in  the  case  of  the  jailer  and  his  family?  The 
last  instance,  indeed,  has  been  brought  forward;  the 
circumstance  of  the  jailer's  trcTibling,  and  that  of  his 
exclaiming — "  What  shall  I  do  to  be  saved?"  being 
caught  at,  to  make  them  applicable  to  the  point.  When 
the  terrible  miracle  attending  the  transaction  shall  again 
happen,  or  the  like  to  it,  the  case  may  be  admitted  as 
to  the  purpose.  It  was  not  religious  conviction,  but  the 
apprehension  of  being  made  responsible  for  the  escape 
of  the  prisoners,  which  first  seized  on  his  mind,  when 
he  was  about  to  commit  the  act  of  suicide.  In  the 
issue,  he  was  converted  and  baptized;  which  is  irrele- 
vant to  the  subject.  But  something  like  the  address  of 
the  jailer,  is  found  in  the  second  chapter  of  the  Acts; 
in  which  the  hearers  of  St.  Peter  say  to  the  apostles — 
*'  Men  and  brethren,  what  shall  we  do?"  Many  a  time 
has  a  like  serious  inquiry  been  made  by  persons  of  con- 
victed consciences,  to  ministers  of  the  gospel,  and  to 
other  religious  persons,  without  the  least  sign  of  turbu- 
lent emotion.  And  even  if  something  of  this  sort  had 
attended  the  question  put  to  St.  Peter — although  no- 
thing of  the  kind  appears — it  would  not  have  been  sur- 
prising; at  a  moment  when  heaven  and  earth  were 
combining  (as  it  were)  to  reprove  the  world  for  the 
recent  crucifying  of  the  Messiah;  and  when,  among 
Vol.  II.  3  g 


418  General  Appendix. 

the  multitude  addressed,  there  were  probably  some, 
who,  a  lew  days  before,  had  cried — **  Crucify  him,  cru- 
cify him,"  to  the  governor,  manifesting  a  disposition  to 
his  release.  The  producing  of  such  passages  as  autho* 
rities,  is  one  of  the  strongest  evidences,  that  the  subject 
is  barren  of  authorities  altogether.  There  can  be  no 
doubt,  that  if,  in  the  age  of  the  gospel,  there  had  been 
any  such  noisy  conversions  as  at  the  present  day;  some 
evidence  of  them  would  have  appeared,  in  the  writings 
of  the  apostles.  And  further,  if  they  had  been  passed 
by  in  silence  in  the  scriptures;  they  would  have  been 
trumpeted  by  the  enemies  of  the  system,  both  Jewish 
and  Heathen.  They  omitted  no  charge,  which  could 
expose  the  early  Christians  either  to  hatred  or  to  deri- 
sion: but  of  a  charge  of  such  extravagance  as  that  in 
question,  there  is  none. 

After  all,  in  the  estimation  of  some,  there  will  be  a 
sufficient  answer  to  this  in  existing  cases  of  persons, 
who,  from  having  been  great  sinners,  have  become 
pious  and  n>oral,  after  the  extravagances  referred  to. 
But  this  is  not  correct  reasoning;  any  more  than 
would  be  the  ascribing  of  a  recovery  from  disease  to  a 
nostrum,  taken  at  the  same  time  with  a  judicious  medi- 
cine, and  in  a  peculiarly  favourable  state  of  body.  What 
is  here  compared  to  the  true  medicine,  is  some  mixture 
of  truth  with  error;  and  the  favourable  state  of  body,  re- 
presents sincerity  of  desire  and  holy  endeavour  after 
goodness:  which  come  from  the  preventing  grace  of 
God,  not  resisted  on  the  part  of  man.  That  there  are 
instances  of  this  sort,  growing  out  of  an  alliance  between 
grace  and  much  animal  sensibility,  is  known  to  the  au- 
thor of  the  present  work:   but  that  in  number  they  are 


Of  Baptismal  Regeneration.  419 

at  all  proportional  to  the  boast  of  the  power  affirmed  to 
be  illustrated  in  this  way,  is  not  agreeable  to  facts  with- 
in the  sphere  of  his  observation.    He  distinguishes  be- 
tween talkative  accounts  of  experiences,  and  the  living 
evidences  of  these  in  the  fruits  of  the  Spirit,  as  describ- 
ed in  scripture.  Let  those  who  have  witnessed  more  of 
such  fruits  than  himself  in  the  quarter  in  question,  give 
proportionable  credit,  wherever  it  may  be  found.  But 
while  they  ascribe  it  to  the  Spirit  of  grace,  and  give  the 
glory  of  it  to  God;  let  them  remember,  that,  according 
to  the  condition  of  man,  however  there  may  be  subdued 
the  power  of  sin  within  him,  yet  his  weaknesses  may 
manifest  themselves  in  the  best  of  his  performances. 
Further,  the  consideration  of  this  should  be  sufficient  to 
impose  restraints  on  the  propensity  visible  in  some,  of 
pouring  contempt  on  the  mixture  here  alluded  to;  in 
such  a  manner,  as  not  to  discriminate  between  piety  and 
its  attendant  weakness.    This  ought  to  excite,  not  ridi- 
cule, but  compassion;  affecting  different  sorts  of  persons 
in  different  ways.   They  of  a  more  sober  and  rational 
piety  ought  to  be  cautious,  how  they  so  censure  the 
extravagance,  as  to  endanger  the  seriousness  combined 
with  it.  People  of  levity;  or  of  indifference  to  religion, 
should  be  aware,  that,  if  they  have  escaped  the  delu- 
sions which  they  despise,  it  may  be  owing,  not  to  their 
steadiness  or  strength  of  mind,  but  to  their  having  as 
yet  known  nothing  of  the  powerful  efficacy  of  religion 
over  the  conscience.  And  infidels  should  learn,  how 
vain  are  all  their  expectations,  and  how  desperate  are 
all  their  attempts,  to  rescue  the  human  mind  from  that 
sense  of  religion,  to  which  it  has  been  subjected  by  its 
all-wise  Creator;  since  this  potent  principle,  if  not  cul- 


i20  General  Appendix. 

tivated  to  the  uses  of  a  rational  devotion,  will  often  as- 
sert its  rights  in  irregular  sallies,  marked  by  passion 
and  by  folly:  which  proves,  that  *'the  fear  of  the  Lord 
is  the  beginning  of  wisdom,"  as  well  in  the  science  of 
human  life,  as  in  a  preparation  for  a  better  state  of 
being. 

In  the  opening  of  this  discussion,  there  were  antici- 
pated some  difficulties,  not  entering  essentially  into  the 
question  of  scriptural  truth,  yet  predisjx)sing  against  the 
doctrine  to  be  maintained.  Let  there  be  a  conclusion, 
with  the  statement  of  difficulties  of  the  like  kind,  sup- 
posed to  hang  on  the  rejection  of  the  doctrine. 

1st,  There  is  involved  the  presumption,  that  the 
whole  Christian  world,  after  the  apostolic  age  to  the  pe- 
riod of  the  reformation,  were  under  an  error  in  this 
matter. 

2dly,  It  fixes  the  same  error  not  only  on  all  the 
churches  in  communion  with  the  bishop  of  Rome,  and 
on  the  widely  extended  Greek  church;  but  on  all,  which 
adhere  to  the  reformation  as  accomplished  by  Luther, 
on  the  church  of  England,  and  on  the  episcopal  church 
in  these  states. 

3dly,  In  the  case  of  the  decease  of  infants,  no  reason 
can  be  given  for  believing  in  their  being  saved,  ex- 
cept in  consequence  of  a  species  of  conversion  of  which 
we  have  no  idea,  and  of  which  we  have  ng  instance  in 
the  scriptures. 

4thly,  If,  to  avoid  the  gloomy  consequence  of  the 
damnation  of  infants,  the  hypothesis  be  admitted  of  an 
entire  change  of  their  affections  before  their  decease, 
how  far  may  this  prove  unfavourable  to  gospel  morals, 
by  encouraging  the  same  expectation,  in  regard  to  those 


Of  Baptismal  Regeneration,  421 

^vho  may  have  lived  and  died  in  the  commission  of  sin, 
after  having  felt  the  force  of  religious  impressions  in  for- 
mer  life?  This  is  not  an  imaginary  case,  but  has  been  wit- 
nessed by  the  present  writer,  and  by  others.  Certainly, 
the  cases  are  alike  in  the  circumstance,  that  the  omni- 
potence of  God,  into  which  the  notion  is  resolved,  is  as 
applicable  to  the  one  as  to  the  other.  Preachers  of  the 
gospel,  reasonably  lay  stress  on  the  point,  that  persons 
possessed  of  sinful  propensities  would  not  relish  the 
happiness  of  heaven,  were  they  admitted  within  its  man- 
sions. The  consideration  has  great  weight,  in  counter- 
acting presumptuous  dependence  on  divine  benevo- 
lence. But  on  the  other  ground,  who  knows,  that  the 
dying  man  may  not  be  operated  on,  like  matter  under 
the  hand  of  the  mechanic? 

5thly,  There  will  be  a  difficulty  in  accounting  for  the 
paucity  of  the  places,  in  which  regeneration  is  mention- 
ed in  scripture,  and  especially,  in  its  being  wanting,  in 
the  addresses  of  the  apostles  to  sinners.  If,  as  is  here 
supposed,  in  the  case  of  there  being  no  specific  refer- 
ence to  baptism,  there  could  not  have  been  thereby  an 
addition  to  the  more  general  sense  attached  to  the 
words  repentance  and  conversion,  all  is  consistent. 
Otherwise,  there  seems  an  unaccountable  deficiency.  It 
may  be  extended  to  the  confessions  of  churches,  and  to 
the  determinations  of  councils  and  synods.  The  first 
body  of  this  description,  who  introduced  the  subject  by 
name,  as  a  doctrine  of  revelation,  is  here  supposed  to 
have  been  the  Westminster  assembly.  It  is  not  in  the 
articles  of  the  church  of  England;  which  were  framed, 
before  the  exhibiting  of  it  as  a  distinct  and  indepen- 
dent doctrine.  ! 


422  General  Appendix. 

These  are  considerations,  which  should  be  adverted 
to.  Ingenious  men  may  endeavour  to  guard  against 
them,  by  nice  distinctions  and  circuitous  reasonings: 
which,  in  ordinary  minds,  only  rivet  the  difficulty  in- 
tended to  be  solved  by  them. 


GENERAL  APPENDIX. 

No.  II. 

Concerning  the  Treatise  of  Monsieur  Daille^  entitled^ 
"  Concerning  the  right  use  of  the  Fathers.'''^ 

INTRODUCTION. 

Monsieur  Daille's  motive — Another  course  would  have  heen 
preferable — The  cause  which  prevented  the  pursuing  of  it — 
A  correct  principle  of  this  Author  more  extensively  applied. 

The  author,  however  impressed  with  the  weight  of 
evidence  arising,  as  he  thinks,  from  the  concurrent  tes- 
timony of  the  early  ages  of  the  church,  and  having 
made  considerable  use  of  it  in  this  work,  is  aware  of  the 
insignificancy  to  which  that  testimony  is  reduced  in  the 
estimation  of  many.  Accordingly,  he  is  desirous  of 
guarding  more  fully  than  has  been  done  in  the  preced- 
ing pages,  against  a  prejudice  arising  from  this  cause; 
and  affecting  all  that  has  been  advanced  in  the  present 
department  of  the  work.  For  there  is  often  heard  the 
remark — We  have  the  scriptures  in  common  with  the 
fathers;  and  the  same  helps  to  the  interpreting  of  them. 
Then  the  demand  is  made — What  occasion  is  there  to 
look  further  than  to  the  writings,  which  were  designed 
to  be  a  standard,  as  well  to  the  early  Christians,  as  to 
the  modern?  And  on  such  occasions,  there  never  fails 
to  be  much  use  made  of  whatever  can  be  discovered  of 


424  General  Appendix. 

imperfections  in  the  characters,  and  of  either  absurdi- 
ties or  contradictions  in  the  writings  of  those  who  are 
thus  brought  forward — unnecessarily,  as  it  is  said — into 
the  controversy. 

Perhaps  there  is  not  any  book,  which  has  had  so 
much  weight  in  invalidating  the  testimony  of  the  fathers^ 
as  the  work  of  Monsieur  Daille,  which  was  written  pro- 
fessedly with  that  intent.  Ic  has  obtained  much  cele- 
brity; being  written  with  great  acuteness,  and  an  evi- 
dence of  the  very  extensive  learning  of  its  author.  In 
England,  although  received  more  coldly  by  the  clergy 
and  other  learned  men  of  the  established  church,  than 
by  those  of  dissenting  denominations,  yet  it  has  been 
commended  by  some  of  high  reputation  among  the 
former.  And  that  it  must  be  thought  generally  faithful 
and  correct  in  its  quotations,  is  rendered  probable  by 
the  circumstance,  that  it  has  not  received  an  answer. 
At  least,  the  present  writer  supposes  this,  as  he  has  not 
heard  of  any;  except  in  the  remarks  of  the  Rev.  Mr. 
Reeves,  in  his  preface  to  his  translation  of  the  Apologies 
of  Justin,  Tertullian,  and  Minutius  Felix:  which  are 
neither  extensive,  nor  directed  to  the  present  purpose. 

In  proportion  as  the  subject  concerns  the  end  in  the 
view  of  Mons.  Daille;  on  the  ground  of  the  writings  of 
the  fathers  generally,  and  without  distinguishing  the 
ages  in  which  they  respectively  lived;  it  is  here  sup- 
posed impossible  to  guard  against  the  full  force  of  what 
he  has  written;  so  far  as  it  goes  to  the  unqualified  rejec- 
tion of  traditionary  doctrine,  as  the  rule  of  faith.  For 
the  author  of  the  treatise  has  given  such  glaring  evi- 
dences, in  some  instances  of  the  forgery,  and  in  other 
instances  of  the  mutilating  of  books  or  parts  of  books; 
that,  if  the  handing  down  of  a  revelation  in  such  a  man- 


Of  Mons*  Daille  on  the  Fathers.  425 

ner  be  possible,  it  has  not  been  done.  In  many  cases, 
he  proves  what  he  affirms  by  the  testimonies  of  authors 
of  the  church,  which  such  forgeries  were  designed  to 
serve;  who  are  represented  as  referring,  in  their  edi- 
tions, to  the  asserted  redundancies-  and  deficiencies. 
And  these  are  found  of  great  importance,  as  to  some  of 
the  principal  subjects  in  question  between  protestants 
and  the  church  of  Rome. 

It  was  doubtless  expressly  against  this  church,  that 
M.  Daille 's  treatise  was  composed.  This  appears  in 
the  dedication;  which  states,  that  the  design  was  sug- 
gested by  an  application  from  a  young  nobleman,  who 
found  the  protestant  principles  in  which  he  had  been 
educated  often  assailed  at  court.  And  this  was  done 
by  persons,  who  dwelt  principally  on  the  argi  ment  from 
antiquity,  and  the  general  consent  of  the  fathers  of  the 
early  ages  of  Christianity. 

With  the  greatest  deference  to  the  profound  learning 
of  Mons.  Daille;  but  with  the  independence  on  human 
authority,  which  forbids  the  following  of  him  implicitly, 
as  much  as  it  forbad  him  to  follow  the  fathers;  it  is  here 
asked — whether  it  would  not  have  been  better  in  him 
to  have  joined  issue  with  the  Roman  catholics,  on  a  dis- 
tinction of  the  ages  in  which  the  different  fathers  lived; 
and  to  have  contended,  that  those  of  the  first  ages  of 
Christianity  v/ere  against  the  Roman  catholics  on  all  the 
points  of  moment,  on  which  they  differ  from  the  pro- 
testants? How  pre-eminent  would  the  talents  of  Mons. 
Daille  have  shone,  in  demonstrating,  that  in  the  accounts 
of  the  first  three  centuries,  there  is  not  a  single  docu- 
ment, which  proves  an  authority  exercised  or  even 
claimed  by  the  bishop  of  Rome  over  the  other  bishops 

Vol.  IP.  3  h 


436  Ctenerat  appendix. 

of  Christendom.*  Transubstantiation,  a  purgaton^, 
the  worship  of  images,  and  whatever  else  the  Roman 
catholic  church  has  grafted  on  the  stock  of  the  early 
faith,  would  have  been  proved  unknown  at  the  time 
referred  to.  And  then,  what  luminous  evidence  would 
have  arisen  from  this  fact  to  demonstrate,  that  there  could 
not  have  been  delivered  by  the  apostles'  doctrines, 
which  became  so  soon  lost  to  the  church  founded  by 
them;  until  recovered  at  so  remote  a  period  from  their 
decease! 

This  path  seems  to  have  been  pointed  out  to  Mons. 
Daiile,  by  his  noticing  of  the  very  distinction  here 
taken,  under  his  first  head;  and  by  his  reasonings  un- 
der it.  The  passage  is  as  follows — "  Seeing  that  one 
of  the  principal  reasons  that  moveth  the  church  of 
Rome  to  allege  the  writings  of  the  fathers,  is  to  show 
the  truth  of  their  tenets,  by  the  antiquity,  which  they 
reckon  as  a  mark  of  it;  it  is  most  evident,  that  the  most 
ancient  ought  to  be  the  most  taken  notice  of.  And  indeed, 
there  is  no  question  to  be  made,  but  that  the  Christian 
religion  was  more  pure,  and  without  mixture,  in  its  be- 
ginnings and  infancy,  than  it  was  afterwards  in  its 
growth  and  progress:  it  being  the  ordinary  course  of 

•  There  is  no  evidence  of  such  a  claim,  in  any  transaction  like 
that  of  Victor,  when  he  excommunicated  the  Asiatic  churches.  It 
happened  often,  that  one  bishop  refused  to  hold  communion  with 
another,  because  of  some  reaJ  or  supposed  heterodoxy,  or  irregu- 
larity of  election;  but  without  setting  up  any  other  than  a  common 
right,  on  the  ground  of  maintaining  Christian  integrity.  The  sin- 
gle fact,  that  for  three  centuries,  the  eastern  and  western  churches 
pleaded  each  its  traditionary  practice  against  that  of  the  other,  is 
evidence,  not  only  against  tradition  as  a  rule  of  faith,  but  of  their 
being  equally  independent  in  regard  to  authority  of  decision. 


I 


Of  Mens.  Daille  on  the  Fathers.  427 

things,  to  contract  corruptions,  more  or  less,  according 
as  they  are  more  or  less  removed  from  their  first  insti- 
tution: as  we  see  by  experience  in  states,  laws,  arts  and 
languages;  the  natural  propriety  of  all  which  is  conti- 
nually declining,  after  they  have  once  passed  the  point 
of  their  vigour,  and,  as  it  were,  the  flower  and  prime  of 
their  strength  and  perfection.     Now  I  cannot  believe 
that  any  faithful  Christian  will  deny,  but  that  Christi- 
anity was  in  its  height  and  perfection  in  the  time  of  the 
blessed  apostles:  and  indeed  it  would  be  the  greatest 
injury  that  could  be  offered  them,  to  say,  that  any  of 
their  successors  have  either  had  a  greater  desire,  or 
more  abilities,  to  advance  Christianity,  than  they  had. 
It  will  hence  follow  then,  that  those  times  which  were 
nearest  to  the  apostles,  were  necessarily  the  purest,  and 
less  subject  to  suspicion  of  corruptions,  either  in  doc- 
trine, or  in  manners,  and  Christian  discipline:  it  being 
but  reasonable  to  believe,  that  if  there  be  any  corrup- 
tions crept  into  the  church,  they  came  in  by  little  and 
little,  and  by  degrees;  as  it  happens  in  all  other  things."* 
The  principle  here  laid  down  by  Mons.  Daille,  seems 
very  reasonable;  since  it  docs  not  consist  either  with 
what  is  known  of  the  human  mind,  or  with  observation 
of  what  passes  in  the  world,  to  imagine  that  religious 
institutions,  delivered  with  so  much  solemnity  to  the 
world,  and  believed  in  and  professed  at  so  much  ha- 
zard, and  under  so  many  sufferings,  through  a  succes- 
sion of  sundry  generations,  should  have  undergone  not 
merely  innovation,  but  radical  corruption,  as  soon  as 
the  founders  of  such  a  community  were  removed  from 
them.     The  present  writer  is  confident,  that  what  is 

•  Page  3,  London  edition  of  1 65 1 . 


428  General  Appendix. 

here  affirmed  concerning  the  first  three  centuries,  might 
be  extended  to  a  term  somewhat  later.  But  he  wishes 
to  adhere  to  the  line  drawn  by  Mons.  Daille;  which, 
surely,  gives  a  range  wide  enough  for  the  occasion. 
To  show  this,  let  it  be  supposed,  that,  some  centuries 
hence,  there  should  intrude  into  the  church  of  England 
doctrines  not  known,  and  not  then  alleged  to  be  known 
in  the  present  day.  There  must  also  be  supposed  to 
be  remaining  works  of  the  intervening  term,  with  cir- 
cumstances of  credibility  equal  to  those  attached  to  the 
wririn-s  of  the  early  fathers.  The  doctrines  are  affirm- 
ed to  be  comprehended  within  the  ecclesiastical  institu- 
tions, framed  in  the  reign  of  Edward  VI:  a  period  of 
about  the  same  distance  from  the  present  day,  as  was 
the  apostolic  age  from  the  third  century.  Doubtless* 
there  being  no  traces  of  them  in  the  intermediate  time, 
would  be  esteemed  a  sufficient  refutation  of  the  matter 
so  affirmed.   - 

U  here  was,  however,  a  great  impediment  to  Mons. 
Daille's  taking  of  what  is  here  supposed  to  be  the 
true  ground  on  the  present  subject.  He  was  of  a 
church,  which  held  a  parity  in  the  ministry;  and  was 
himself  a  writer  in  favour  of  the  principle;  which,  as 
is  here  conceived,  is  much  at  variance  with  primitive 
economy.  Not  only  so,  and  what  is  more  pertinent  to 
the  present  purpose,  his  church  professed  the  doctrines 
of  Cjlvin:  which  are  not  to  be  found  within  the  limits 
of  time  spoken  of,  any  more  than  are  those  of  the  Ro- 
man catholic  persuasion.  And  indeed  the  latter  have 
claimed  a  place  within  those  limits;  while  no  such  thing 
is  even  contended  for  in  favour  of  the  other  points,  by 
authors  of  any  considerable  name.  Of  Mons.  Daille 
himself,  indeed,  it  is  affirmed,  that  he  was  an  advocate 


Of  Mons.  Daille  on  tJie  Fathers.  429 

for  universal  grace:*  but  as  the  contrary  was  the  faith 
of  his  communion,  here  is  a  circumstance,  which  may 
reasonably  be  supposed  to  have  aided  in  drawing  him 
into  his  track;  and  to  have  hindered  him  from  sufficiently 
keeping  in  view  the  comparative  weight  of  his  remarks, 
as  they  had  bearings  on  fathers  of  different  descriptions 
in  point  of  time.  He  indeed  lays  down  the  principle, 
that  the  faith  of  the  apostles  was  more  likely  to  have 
been  inherited  in  its  purity,  by  the  Christians  immedi- 
ately succeeding  them,  than  by  those  at  any  more  dis- 
tant period;  and  so  on  by  others,  in  proportion  to  their 
nearness  in  point  of  time.  And  in  the  conclusion  he 
acknou'ledges,  that,  on  points  held  necessary  to  salva- 
tion, he  deems  the  silence  of  the  fathers  an  unanswer- 
able proof  of  their  nullity:  yet,  in  the  opening  of  his 
argument  under  its  general  heads,  there  is  little,  if  any 
development  of  the  aforesaid  remarks.  On  the  con- 
trary, there  are  laid  down  positions,  applicable  generally 
to  those  to  whom  custom  has  given  the  name  of  fathers; 
yet  inapplicable,  if  they  had  been  predicated  of  those  of 
the  first  three  centuries  only. 

Although  some  instances  of  the  above  will  be  point- 
ed out  in  the  course  of  the  present  appendix;  yet  it  is 
the  author's  design  to  confine  himself,  generally,  to 
what  belongs  to  the  first  three  centuries;  touching  on 
what  is  applicable  to  any  other,  no  further  than  as  this 

*  This,  and  some  other  matters  connected  with  it,  may  be  seen 
in  Bayle's  Dictionary.  The  author  of  the  treatise  lived  at  the 
time  of  the  synod  of  Dort,  but  gave  his  work  to  the  public  before 
that  assembly  was  held.  Until  afterwards,  in  the  protcstant 
churches  in  France,  as  in  those  of  the  Netherlands,  there  was  a 
considerable  latitude  and  variety  of  opinion,  on  wliat  are  called 
the  five  points. 


430  General  Appendix. 

may  have  a  reference  to  the  former.  And  he  hopes  to 
show,  so  far  as  that  space  of  time  is  concerned,  that, 
even  allowing  the  full  force  of  Mons.  Daille's  positions 
concerning  the  fathers,  it  does  not  invalidate  the  testi- 
monies of  those  of  the  aforesaid  centuries,  as  to  the 
purpose  to  which  they  are  now  applied. 

Mons.  Daille  evidently  considered  the  principle  above 
cited  from  him,  as  applying  to  sundry  errors  of  the  Ro- 
man catholic  church,  particularly  mentioning  the  supre- 
macy of  the  pope,  transubstantiation,  purgatory,  and 
sundry  other  matters.  And  although  he  notices  these 
subjects  cursorily,  without  availing  himself  of  the  evi- 
dences arising  from  the  reading  of  the  fathers,  of  the 
nullity  of  those  doctrines;  evidences  which  some  of  his 
reasonings  have  a  tendency  rather  to  weaken  than  to 
establish;  yet  it  would  seem  impossible  to  pay  much 
attention  to  the  early  documents  of  the  church,  without 
perceiving  the  void  which  they  discover  in  this  depart- 
raent  of  theology. 

But  there  is  no  design  of  entering  on  discussions  of 
this  sort;  or  even  of  making  any  reference  to  the  sub- 
ject,  on  its  own  account:  for  the  above  has  been  stated, 
in  order  to  make  way  for  the  remark,  that  if  Monsieur 
Daille's  position  be  correct,  it  does  not  apply  more 
against  the  rejected  opinion  of  the  Pope's  supremacy, 
and  other  matters  of  the  like  nature,  than  against  the 
doctrines  properly  Calvinistick:  which,  if  true,  must 
have  lain  dormant  from  the  apostolic  age  to  that  of 
Austin.  It  will  not  be  going  too  far  to  say,  that  there  is 
not  the  same  degree  of  specious  plea  for  them,  as  in  the 
case  of  the  papal  supremacy.  For  in  regard  to  this,  its 
advocates  make  the  most  of  some  passages,  which 
speak  of  the  unity  of  the  church;  while  the  most  judi- 


Of  Mons.  Bailie  on  the  Fathers,  431 

Cious  advocates  of  Calvinism  make  it  begin  with  Aus- 
tin, so  far  as  uninspired  antiquity  is  in  question.  Thus 
did  Calvin  himself,  who  began  his  authorities  from  that 
father,  and  indeed  rested  on  him  almost  wholly;  ac- 
knowledging,  at  the  same  time,  that  the  contrary  doc- 
trine had  been  taught  for  many  ages;  meaning,  in  all 
the  tract  of  time  intervening  after  the  age  of  the  apos- 
tles. The  doctrine  of  an  election  independent  on  pre- 
science— that  of  a  covenant  of  works — that  of  a  fcede- 
ral  headship — that  of  the  imputation  of  Adam's  sin — 
that  of  a  grace  not  resistible  by  the  human  will,  and 
that  of  its  being  indefectible,  caimot  be  said,  with  any 
show  of  reason,  to  have  been  held  by  any  of  the  fathers 
before  the  fifth  century;  and  many  of  them  were  utterly 
unknown,  for  many  centuries  succeeding. 

It  is  further  worthy  of  remark,  and  ought  not  to  be 
esteemed  irreverence  towards  an  eminent  character  to 
mention,  that,  even  in  the  bringing  of  quotations,  Mons. 
Daille's  free  spirit  seems  to  have  been  held  in  tram- 
mels, by  the  institutions  of  the  church  of  which  he  was 
a  distinguished  minister.  Learned  as  his  work  unques- 
tionably is,  there  was  room  for  a  further  display  of  learn- 
ing, on  the  point  of  contradictions  in  the  writings  of  the 
fathers;  by  pointing  out  the  glaring  instances  of  this, 
in  what  was  said  by  Justin,  by  Irenaeus,  by  Clemens 
Alex.,  by  Chrysostom,  by  Nazianzen  on  the  one 
hand;  and  by  Austin  and  those  who  followed  him  on 
the  other.  The  author  of  the  treatise  would  have  hard- 
ly hesitated  to  acknowledge,  that  very  few  of  the  con- 
tradictions produced  by  him  are  of  equal  importance 
with  those,  which  might  have  been  drawn  from  the 
mass  of  contrariety  here  referred  to.  But  he  has  passed 
them  by  in  silence:  which,  to  all  appearance,  can  no 


4-3  2  General  appendix. 

otherwise  be  accounted  for,  than  from  the  ecclesiastical 
relations  in  which  he  stood.  Jt  is  true,  his  book  was 
written  against  Roman  catholic,  and  not  against  protest- 
ant  pre'ieubions.  Yet  all  errors  of  the  fathers  wtre  to  the 
purpose  of  it;  and  he  has  been  free  in  dragging  them  to 
light,  in  very  many  instances  in  which  they  are  uncon- 
nected with  the  controversies  between  protestants  and 
those  of  the  church  of  Rome. 

Although  the  author  of  the  present  work  has  never 
met  with  any  full  answer  to  Mons.  Daille's  treatise;  he 
has  seen  the  short  notice  of  his  reasonings  by  the 
Uev.  Mr.  Reeves,  in  the  preface  to  his  translation  of 
some  of  the  fathers.  The  remarks  of  this  writer,  give 
very  little  guidance  on  the  present  occasion;  because  he 
seems  to  have  written,  with  a  view  somewhat  diiferent 
from  the  present;  and  to  have  held  up  the  testimonies 
of  the  fathers  generally,  and  without  regard  to  the  dis- 
tinction of  time  here  contemplated,  more  highly  than 
is  thought  reasonable.  This  has  led  him  to  fault  Mons. 
Daille  in  a  greater  extent,  and  more  severely,  than  is 
here  intended.  The  errors  and  the  inconsistencies 
which  this  author  has  exhibited  from  some  of  the  fa- 
thers of  the  fourth  and  fifth  centuries,  were  too  evident 
to  be  denied  by  Mr.  Reeves,  and  too  important  to  be 
excused;  however  he  may  have  given  vent  to  his  in- 
dignation,  at  what  he  thought  irreverent  treatment  in 
the  mention  of  them. 

It  would  not  be  to  the  purpose,  to  object  to  the  no- 
tice now  to  be  taken  of  Mons.  Daille's  book,  that  the 
argument  of  it  was  not  constructed,  relatively  to  the 
subject  of  the  present  work.  He  has  laid  down  prin- 
ciples, which,  if  correct,  apply  in  that  way:  and  accord- 
ingly, they  are  often  so  used  in  controversy;  and  con- 


Of  Mons.  Daille  on  the  Fathers.  433 

tended  to  be  sufficient  to  do  away  all  reference  to  the 
fathers. 

But,  the  writer  of  this  proceeds  to  the  intended  re- 
view of  the  treatise  in  hand.  The  author  of  it  has  con- 
sidered his  subject  in  two  points  of  view;  as  it  respects, 
first,  the  difficulty  of  ascertaining  what  is  really  the  tes- 
timony of  the  fathers;  and  secondly,  the  question  of  the 
effect  of  their  testimony,  when  known.  And  to  these 
two  points,  the  two  books  composing  his  volume  are 
directed.  There  will  be  here  the  same  number  of  sec- 
tions, adapted  to  the  parts  respectively:  after  which, 
there  will  be  a  third  section,  intended  to  show  the  evil 
tendency  of  some  of  Mons.  Daille 's  reasonings,  on  cer- 
tain important  controversies. 


SECTION  I. 

Concerning  the  first  book  of  Mons.  Daille^ s  Treatise. 

Mons.  Daille's  eleven  reasons  concerning  the  difficulty  of  know- 
ing the  sense  of  the  fathers — limited  extent  of  their  writings— 
they  treat  of  matters  different  from  those  of  modern  controversy 
— forgeries  under  their  names— legitimate  writings  have  been 
corrupted — hard  to  be  understood— the/  sometimes  conceal,  and 
sometimes  speak  what  they  do  not  believe — not  uniform— uncer- 
tainty of  the  degree  of  importance,  attached  to  their  opinions — 
we  ought  to  know  the  opinions  of  the  whole  church — difficulty  of 
knowing  what  was  received  by  the  whole  church,  and  what  by  a 
part  only— impossibility  of  knowing  the  sense  of  the  church,  on 
subjects  of  modern  controversy — two  objections  anticipated  by 
Mons.  Daille— the  subject  applied  by  him  to  episcopacy. 

In  order  to  set  forth  the  insurmountable  difficulties 
which,  in  the  opinion  of  Mons.  Daille,  impede  an  in- 
VoL.  II.  3  I 


434  General  Appendix. 

quir}'  into  the  sense  of  the  fathers,  be  it  what  it  may, 
he  offers  eleven  reasons,  which  shall  be  here  considered 
in  their  order. 

"  Reason  1.  Touching  the  difficulty  of  knowing  the 
sense  of  the  fathers,  in  reference  to  the  present  contro- 
versies in  religion;  drawn  from  hence:  namely,  because 
there  is  very  little  extant  of  their  writings,  for  the  three 
first  centuries." 

It  is  here,  that  he  introduces  his  already  recited  no- 
tice of  a  distinction  between  the  earlier  and  later  fathers. 
But  when  he  proceeds  to  apply  the  principle  to  his  sub- 
ject, he  seems  to  undervalue  the  books  of  the  fathers, 
in  respect  to  bulk  and  number.  They  fill  many  folio 
volumes:  they  are  written  on  very  different  occasions: 
they  comprehend  a  great  variety  of  subjects:  and  in- 
deed, they  may  be  supposed  to  embrace  the  whole  cir- 
cle of  what  was  then  considered  as  Christian  verity; 
since,  in  many  instances,  the  respective  authors  would 
not  have  been  faithful  to  their  engagements,  if  any 
thing  essential  had  been  omitted.  But  where  have  they 
opened  to  the  world  the  points,  understood  by  Calvi- 
nists  under  the  name  of  the  doctrines  of  grace?  Mons. 
Daille  would  hardly  have  affirmed,  that  they  have  done 
so  any  where. 

Still,  there  is  truth  in  what  he  remarks,  that  within 
the  tract  of  time  in  question,  many  authors  wrote, 
whose  names  are  handed  down,  while  their  works  have 
perished.  But  are  there  any  vestiges  of  difference  of 
opinion  on  the  matter  referred  to,  between  these  and  the 
works  which  have  survived?  And  is  it  not  reasonable 
to  expect,  that  something  of  this  sort  would  have  ap- 
peared, if  such  difference  had  existed,  on  subjects  so 
important  as  those  at  issue?     On  some  of  less  import- 


Of  Mons.  Bailie  on  the  Fathers.  435 

ance,  for  instance  that  of  the  Millenarian  hypothesis, 
evidences  of  a  considerable  variety  of  opinion  are  no- 
torious: but  of  those  in  question,  no  such  evidences  are 
discernible.  Nor  yet  are  there  any  of  fault  found  with 
early  fathers,  for  alleged  variation  from  the  faith  handed 
down  to  them  by  the  apostles:  but  on  the  contrary,  the 
honourable  notices  of  them  in  the  fourth  century,  espe- 
cially in  the  history  of  Eusebius,  are  lasting  monu- 
ments of  their  having  left  behind  them  the  reputation  of 
an  orthodoxy,  that  had  never  been  impeached.  There 
does  not  appear  a  single  exception  to  this,  of  those  who 
are  usually  quoted  in  evidence  of  the  very  early  faith, 
except  in  the  instance  of  Tertullian;  and  this  in  the  lat- 
ter part  of  his  life,  when  he  fell  away  to  Montanism. 
And  except  where  this  subject  is  concerned,  his  testi- 
mony also  has  been  held  valid,  in  all  succeeding  ages. 

These  circumstances  make  it  evident,  that,  however 
comparatively  few  the  productions  of  the  first  three 
centuries,  there  is  abundant  matter  in  them  to  prove, 
negatively,  that  the  authors  of  them  could  not  have 
professed  the  tenets  now  called  Calvinism;  and  positive- 
ly, that  they  professed  doctrines  directly  in  opposition 
to  that  system.  As  to  what  Mons.  Daille  slightly 
glances  at,  of  the  difficulty  of  knowing  that  the  works 
under  the  respective  names  were  theirs;  he  seems  to 
have  designed  this,  only  as  opposed  to  the  prejudices  of 
his  adversaries;  who  alleged  the  same  concerning  the 
books  of  the  New  Testament,  in  order  to  make  way  for 
the  necessity  of  the  decisive  authority  of  the  church. 
The  authenticity  of  the  books  of  the  New  Testament, 
that  of  the  fathers,  and  that  of  the  Greek  and  the  Latin 
poets  and  historians,  rest  on  the  same  species  of  evi- 
dence; which  seems  such,  as  is  sufficient  to  carry  con- 
viction to  every  mind,  not  prejudiced  against  the  truth. 


436  General  Appendix. 

It  is  here  confessed,  however,  that  there  is  higher  evi- 
dence of  this  sort  in  favour  of  the  first  description  of 
books,  than  of  either  of  the  other;  for  reasons  which 
Mons.  Daille  has  very  pertinently  given. 

"  Reason  2.  That  those  writings  which  we  have  of 
the  fathers  of  the  first  centuries,  treat  of  matters  very  far 
different  from  the  present  controversies  in  religion." 

This  must  be  granted:  and  considering  that  the  ob- 
ject of  the  author  here  in  hand,  under  the  idea  of  mo- 
dern controversy,  had  an  especial  view  to  the  leading 
tenets  of  the  Roman  catholics;  there  was  room  for  him, 
to  have  directed  his  argument  beyond  the  mark  at 
which  it  aimed.  He  particularly  notices  the  errors  of 
transubstantiation,  the  adoration  of  the  eucharist,  the 
monarchy  of  the  pope,  and  auricular  confession.  The 
silence  of  the  fathers,  does  not  merely  afford  us  no  light 
in  favour  of  these  doctrines:  it  goes  so  far  as  to  show, 
that  they  cannot  be  subjects  of  the  Christian  revelation. 
But  the  argument  extends,  with  equal  force,  against  the 
peculiarities  of  the  Calvinistick  system.  It  must  be  al- 
lowed, that  they  were  not  topics  of  discussion,  in  the 
first  three  centuries.  From  this  the  inference  is  drawn — 
the  great  importance  of  them,  if  true,  being  taken  into 
the  account — that  they  can  no  more  be  comprehended 
in  Christianity,  than  the  Roman  catholic  doctrines 
which  were  enumerated. 

"  Reason  3d,  That  those  writings  which  go  under  the 
names  of  the  ancient  fathers,  are  not  all  truly  such;  but 
a  great  part  of  them  supposititious,  and  forged  either 
long  since,  or  of  later  times." 

Certainly,  there  have  been  forgeries  under  the  names 
of  the  fathers.  There  have  also  been  the  same,  of  pre- 
tended books  of  scripture.  If  the  argument  of  the  great 


Of  Mons.Daille  on  the  Fathers.  437 

care  taken  of  the  sacred  writings  avails  in  regard  to 
them,  the  like  plea  may  be  made,  in  favour  of  a  great 
portion  of  the  works  of  the  early  fathers.  And  although 
the  care  has  not  been  equal  to  that  bestowed  in  the  more 
important  department  of  inspired  scripture;  yet  it  has 
been  sufficient  to  convince  the  most  scrupulous  critics, 
however  much  it  may  make  against  their  systems,  that 
the  works  of  the  fathers  have  come  down  in  a  state  of 
integrity,  entitling  them  to  be  appealed  to,  in  theologi- 
cal argument. 

It  must  be  confessed,  that  sundry  of  the  forgeries 
were  fast  bound  on  the  back  of  Christendom,  for  many 
ages:  such  as  the  pretended  decretal  epistles  of  the  early 
popes;  the  books  said  to  have  been  written  by  Diony- 
sius  the  Areopagite;  the  Passion,  as  it  is  called  of  St. 
Andrew;  the  pretended  Apostolical  Constitutions;  and 
what  go  under  the  name  of  the  Recognitions  of  St. 
Clement.  But  is  it  not  evident,  that  this  is  an  appendage 
of  the  declension  which  so  long  held  all  Christendom,  and 
which  continues  to  hold  a  very  great  proportion  of  it  in 
thraldom?  And,  was  not  an  exposure  of  those  forgeries, 
one  of  the  earliest  effects  of  the  reformation?  Certainly, 
this  has  been  so  conspicuously  the  fact,  that  the  Roman 
catholic  critics,  at  all  eminent  for  fidelity  to  historic 
truth,  scout  those  compositions  as  disdainfully  as  any 
writers  among  the  protestants.* 

The  same  force  of  criticism  is  still  more  conspicuous, 
in  what  Mons.  Daille  records  concerning  the  canons  of 

*  Even  at  this  day,  books  diting  these  forgeries,  in  proof  of  doc- 
trine, are  put  into  the  hands  of  uninformed  people.  The  writer 
of  this  has  no  reason  to  suppose,  that  the  printing  and  the  selling 
of  such  books  are  under  any  ecclesiastical  sanction.  Doubtless, 
however,  they  contribute  to  delusion. 


438  General  Appendix. 

the  council  of  Sardica,  held  in  the  year  347,  in  their 
being  obtruded  on  the  western  church,  under  the  pre- 
tence of  their  being  of  the  number  of  the  canons  of  the 
first  Nicene  council.  He  states,  that  this  imposition  vvas 
all  111/'  ig  protested  against  by  the  eastern  church;  and 
was  fiot  even  countenanced  in  the  western,  by  the  best 
editions  of  the  councils. 

Mons.  Fhnry  and  Mons.  Dupin,  exhibit  the  canons 
here  spoken  of  as  those  of  Sardica.  Even  in  regard  to 
their  meaning  as  such,  the  latter  remarks,*  that  they  gave 
the  bishop  of  Kome  audiority  in  case  of  an  appeal,  not  to 
call  the  cause  before  his  tribunal,  but  to  order  a  new 
trial,  in  the  place  where  the  controversy  existed,  which 
was  to  be  there  judged  of  by  the  neighbouring  bishops: 
although  he  might  send  legates  of  his  own,  if  he  found 
it  convenient.  Much  to  the  same  purpose,  is  the  other 
historians'  account  of  the  matter.  Be  the  purport  of  the 
canons  more  or  less,  the  provision  was  a  grant,  and  such 
as  it  was,  the  council  of  Nice  knew  nothing  of  it.  There 
was,  indeed,  in  one  of  the  canons  of  this  councilf  a  pro- 
vision, recognising  the  authority  of  the  bishop  of  Rome 
over  the  churches  of  the  neighbouring  districts;  and  en- 
acting, that  the  bishop  of  Alexandria  should  have  a 
similar  jurisdiction  over  a  certain  extent  of  territory,  and 
the  same  in  favour  of  the  bishop  of  Antioch.  This 
would  seem  unequivocal  evidence,  that  all  those  bishops 
were  considered  as  co-ordinate;  and  that  the  pre- 
eminences attributed  to  them,  were  human  provisions 
merely.  Yet  the  candid  Dupin  had  not  so  far  got  over 
prejudice  in  favour  of  a  foreign  jurisdiction,  as  to  make 
an  acknowledgment  of  such  extent:   for  he  says  of  the 

*  Page  606.  t  The  sixth. 


Of  Mons.  Bailie  on  the  Fathers.  .  439 

said  canon — "  It  does  not  oppose  the  primacy  of  the 
church  of  Rome,  but  neither  does  it  establish  it."  And 
Fleury  has  something  to  tlie  same  effect. 

The  above  may  be  remarked,  on  what  the  treatise  says. 
of  the  mutilating  of  canons  of  the  council  of  Laodicea,  in 
order  to  introduce  the  rcadinj^  of  the  apocryphal  books. 
Under  all  this  artifice,  contrived  to  push  up  the  papacy, 
the  truth  was  not  entirely  hid;  and  at  this  day  shines 
unclouded,  under  the  eye  of  the  papacy  itself. 

Mons.  Daille  acknowledges,  that  there  are  consider- 
able helps  to  tlie  guarding  against  forgeries,  in  the  lists 
which  have  been  given,  in  different  ages,  of  the  books 
existing  in  them  respectively;  making  mention  particu- 
larly of  the  catalogue  of  Jerome  and  that  of  Photius. 
But  there  might  have  been  mentioned  also,  that  the  same 
purpose  is  answered  by  the  earlier  and  the  more  im- 
portant mention,  in  the  history  of  Eusebius,  of  the  books 
written  by  persons  of  any  note  in  the  church  before 
him,  setting  down  their  subjects  in  a  form  somewhat 
dilated;  which  has  proved  a  considerable  check  to 
the  forgeries  of  succeeding  times.  This  is  conspicu- 
ously the  case,  in  the  instance  of  the  epistles  of  St.  IgJ 
natius;  a  clue  being  hereby  given,  that  assists  much  in 
distinguishing  the  genuine  epistles  from  the  interpo- 
lated. 

But  it  is  a  serious  assertion  of  Mons.  Daille,  that 
some  of  the  fathers  even  gave  encouragement  to 
forgeries:  especially  as,  under  this  charge,  he  brings  in 
the  venerable  name  of  Justin.  The  instance  given,  is 
his  urging  of  the  authority  of  the  sybilline  verses,  as 
oracles;  "  which  are  notwithstanding,"  says  Mons. 
Daille,  the  greatest  part  of  them  forged."*  Is  it  not 

*  Page  3 1 . 


■1.40  General  Appendix. 

evident,  that,  in  the  limitation  of  the  remark  to  the 
greater  part  of  them,  the  very  purpose  of  bringing  forth 
the  fact  is  defeated?  If  there  were  books  under  the 
names  of  certain  persons  called  Sibyls,  held  sacred  by 
the  Romans;  that  these  were  mixed  with  forgeries  by 
professing  Christians,  does  not  make  the  quoting  of 
them  a  known  sanction  of  a  forgery.  And  be  the  pagan 
Romans  right  or  wrong,  in  their  veneration  of  the  books; 
and  be  their  own  poets  right  or  wrong,  in  conceiving  of 
them  to  be  descriptive  of  an  illustrious  personage  who 
should  arise;  Justin's  quoting  of  them  to  that  effect,  was 
an  arguing  with  opponents  on  their  own  principles, 
which  is  confessedly  fair.  And  if  he  believed  them  to 
have  been  dictated  by  the  spirit  of  inspiration,  indulged 
in  a  measure  to  the  heathen  in  old  tine;  it  was  at  the 
most  a  species  of  credulity,  that  had  very  respectable 
authority  to  countenance  it:  but  is  as  remote  as  possi- 
ble from  intended  patronage  of  forgery;  especially  such 
a  forgery,  as  was  for  the  serving  of  a  turn,  which  is  the 
motive  ascribed  to  Justin.  The  same  motive  is  charged 
on  Clemens  Alexandrinus;  of  whom  the  present  v/riter 
believes,  that  he  was  equally  a  stranger  to  it,  and  that 
when  he  cited  forgeries  under  the  names  of  Barnabas 
and  Hermas,  it  was  because  criticism  had  not  yet  win- 
nowed the  chaff  from  the  wheat,  in  respect  to  these  per- 
formances. 

The  late  Bishop  Horsley,  in  an  admirable  disserta- 
tion on  the  prophecies  of  the  Messiah  dispersed  among 
the  heathen,  conjectures,  that  the  expectation  was* 
"  effected  by  a  collection  of  very  early  prophesies, 
which  were  committed  to  writing  in  a  very  early  age, 

*  Page  14,  American  edit. 


Of  Mons»  Daille  on  the  Fathers.  441 

and  were  actually  existing  in  many  parts  of  the  world, 
though  little  known  till  the  extirpation  of  paganism,  by 
the  propagation  of  the  gospel."  This  is  expressed  in  the 
modest  form  of  a  conjecture:  but  it  would  not  be  easy 
to  disprove  the  reasons  given  by  the  bishop,  in  his  Ap- 
plication of  the  subject  to  the  Sibylline  books.  The 
subsequent  corruption  of  them,  is  irrelative  to  the  Appeal 
to  them  by  Justin.  Even  in  his  day,  they  may  have 
been,  as  the  bishop  believed,  a  remnant  of  divine 
revelation,  among  people  extraneous  to  the  patriarchal 
economy  of  the  Old  Testament,  vouchsafed  before  the 
general  degeneracy  to  idolatry. 

All  these  considerations,  seem  here  to  deduct  from  the 
weight  of  the  positions,  which  have  been  made  under 
the  present  head.  But,  if  there  were  to  be  allowed  to 
what  has  been  said  its  whole  intended  force,  it  would 
make  nothing  against  the  purpose,  for  which  the  fathers 
have  been  introduced  into  the  present  work;  provided 
it  be  allowed,  as  will  be  done  by  every  scholar,  that 
there  is  a  considerable  list  of  persons  answering  to  that 
name,  whose  works  have  been  handed  down  without 
any  such  variations  of  reading  or  supposed  interpola- 
tions, as  render  their  leading  senses  doubtful.  To  deny 
this,  would  be  to  take  a  ground,  which  will  not  sustain 
the  authenticity  of  any  ancient  writings;  the  Holy  Scrip- 
tures not  excepted.  But  if  the  fact  be  acknowledged, 
their  silence  on  the  doctrines  delivered  in  this  work,  and 
their  testimonies  to  the  doctrines  in  opposition,  give 
all  the  aid  expected  from  them  in  the  present  under- 
taking. 

"  Reason  4.  That  those  of  the  writings  of  the  Fathers 
which  are  legitimate,  have  been  in  many  places  cor- 
Voi.  II.  3  K 


442  General  Appendix. 

rupted,  by  time,  ignorance,  and  fraud,  both  pious  and 
malicious,  both  in  the  former  and  later  ages." 

Under  this  head,  Mons.  Daille  could  not  but  per- 
ceive, that  he  was  in  danger  of  putting  a  weapon  into 
the  hands  of  infidelity,  to  be  wielded  against  the  Chris- 
tian fortress  itself.  He  takes  notice,  that  possibly  the  same 
argument  may  be  brought  against  the  Holy  Scriptures: 
and  accordingly,  to  guard  against  this,  he  has  again 
recourse  to  the  great  care,  with  which  those  writings 
have  been  preserved.  Granted;  but  let  the  same  argu- 
ment be  extended  to  the  writings  of  the  Fathers;  if  not 
in  the  same  degree,  yet  in  a  degree  competent  to  the 
use  to  which  they  are  here  applied.  Tertullian  and 
Epiphanius  are  introduced,  complaining  of  the  wicked 
artifices  of  Marcion  and  other  heretics,  in  clipping  and 
altering  the  gospel  of  St.  Luke  and  the  epistles  of  St. 
Paul,  for  the  bending  of  them  to  their  purposes:  and 
there  are  detailed  the  pertinent  reasonings  opposed  to 
such  practices,  by  the  two  fathers  who  made  the 
charge. 

Let  the  same  reasonable  rules  of  criticism  be  applied 
to  the  fathers;  and  they  will  be  in  no  danger  of  sinking 
under  the  trial.  Indeed,  there  will  be  little  occasion  to 
bring  the  very  early  of  them  to  the  same  test;  because, 
when  it  was  thought  necessary  to  establish  a  monarchy 
in  the  christian  church,  and  expedient  to  torture  both 
fathers  and  the  acts  of  councils  for  the  sustaining  of 
it;  the  causes  which  put  the  sacred  writings  beyond 
the  reach  of  the  design,  did  the  same  service  for  the 
works  of  the  early  fathers.  The  books  of  each  des- 
cription were  too  well  known  in  the  church,  to  admit  the 
hazarding  of  so  dangerous  an  experiment.  And  hence  it 
is,  that,  however  diligent  Mons.  Daill6  in  his  researches, 


Of  Mons.  Daille  on  the  Fathers.  443 

none  of  his  discoveries,  relative  to  interpolation  and 
corruption,  apply  to  the  space  of  time  here  noted;  ex- 
cept in  the  instances  mentioned  of  Origen  and  Cyprian. 
Concerning  the  former  it  must  be  conceded  to  Mons, 
Daille,  that  no  reliance  is  to  be  placed  on  such  of  his 
works  as  are  in  Latin,  because  of  the  liberties  taken  by 
Ruffinus,  the  translator.  This,  however,  is  a  fact  well 
known;  so  as  that  there  needs  be  no  deception.  In  Cy- 
prian, there  are  noticed  the  interpolation  of  two  or  three 
sentences  in  different  places,  designed  to  favour  the 
supremacy  of  the  Roman  see.  These  were  doubtless 
bare-faced  forgeries:  but  the  adducing  of  them  only 
proves,  how  difficult  it  has  been  found  in  later  times, 
to  tamper  without  detection  with  the  authors  of  so  early 
and  so  general  celebrity;  and  whose  works  were  in  so 
many  hands  before  the  rise  of  the  same  spiritual  supre- 
macy, that  even  the  expurgatory  Indixes  have  not  in- 
vaded them;  however  great  their  havoc  in  other  ways, 
as  described  by  Mons.  Daille. 

Doubtless,  on  descending  to  a  lower  period,  the  work 
here  adverted  to  furnishes  unequivocal  instances  of  the 
corruption  of  acts  of  councils.  This  fact  was  to  the 
purpose  of  the  controversy  with  the  Roman  catholics, 
but  is  nothing  to  that  of  the  present  argument;  which 
rests  on  writi' gs  well  known  in  the  world,  before  the 
holding  of  any  general  council.  As  to  the  corruption 
of  liturgies,  it  may  still  more  easily  be  accounted  for. 
Although,  as  is  here  conceived,  there  never  was  a  time 
when  the  churches  generally  were  destitute  of  compo- 
sitions of  this  sort;  yet  there  is  not  contended  to  have 
been  any  liturgy  in  early  times,  obligatory  over  any  con- 
siderable extent  of  Christendom.  Since  then  every 
church — meaning,  not  every  congregation,  but  every 


444  General  Appendix, 

body  of  christians  in  a  city  and  a  convenient  district 
round  it — was  left  to  itself  in  this  particular;  it  is  no 
cause  of  wonder,  that  a  liturgy,  sanctioned  by  one  or 
by  another  great  name,  should  undergo  modifications, 
differing  according  to  the  different  tastes  of  churches. 
And  therefore,  when  new  opinions  crept  in,  they  found 
admission  the  easier,  from  the  circumstance  here  stated. 
Mons.  Daille  has  heaped  together  a  mass  of  palpable 
forgeries,  of  works  of  later  times;  showing  indeed  how 
busy  the  spirit  which  produced  them  has  been,  wherever 
it  could  lay  its  hands  with  any  prospect  of  success;  but 
at  the  same  time,  how  partially  successful  it  has  been, 
even  in  that  department;  and  still  more  its  utter  ineffi- 
ciency in  another,  which  time  and  familiar  use  had  placed 
beyond  its  reach. 

"  Reason  5th.  That  the  writings  of  the  fathers  are  hard 
to  be  understood,  by  reason  of  the  languages,  and  idioms 
they  wrote  in,  the  manner  of  their  writing,  which  is  for 
the  most  part  incumbered  with  figures,  and  rhetorical 
flourishes,  and  nice  logical  subtleties,  and  the  like;  and 
also  by  reason  of  the  terms,  which  they  for  the  most 
part  used  in  a  far  different  sense,  from  what  they  now 
bear." 

With  the  exception  of  the  two  particulars  of  rheto- 
rical flourishes  and  logical  subtleties,  there  is  nothing 
here,  which  does  not  apply  to  the  scriptures  also.  And 
further,  the  two  particulars  excepted  cannot  be  said  to 
apply  to  the  writings  of  the  first  three  centuries;  during 
which  the  church  was  a  stranger  to  the  artificial  elo- 
quence, which  came  into  vogue,  in  the  capital  cities  at 
least,  in  the  course  of  the  fourth  century.  And  as  to 
logic,  with  its  kindred  branches  of  metaphysical  philo- 
sophy; although  it  cannot  be  denied,  that  some  of  the 


Of  Mons.  Daille  on  the  Fathers.  445 

proselytes  from  the  schools  manifested  an  influence  of 
their  former  theories,  in  their  delineation  of  the  doc- 
trines of  the  gospel;  yet  it  will  be  allowed,  that  this 
was  done  sparingly  during  the  term,  important  to  the 
present  investigation.  That  the  fathers  wrote,  not  in 
French  or  in  English,  but  in  Greek  and  in  Latin,  is  not 
more  true  of  them  than  of  the  Apostles,  in  regard  to 
Greek.  That  a  peculiarity  of  idiom  must  be  regarded, 
for  the  ascertaining  of  the  sense,  is  not  more  applicable 
to  one  of  them,  than  to  the  other.  The  same  may  be 
said  of  the  different  senses  of  terms:  it  being  impossi- 
ble, in  some  instances,  to  find  out  words  in  a  modern 
language,  which  shall  exactly  answer  to  the  Greek  or 
the  Latin  with  which  they  correspond.  It  should  be 
sufficient,  that  in  both  the  lines  referred  to,  no  doctrine 
is  lost  and  no  heresy  is  favoured,  by  the  imperfection 
attendant  on  the  subject. 

Concerning  the  terms  which  came  into  use,  under 
the  growing  hierarchy  of  the  church  of  Rome;  such  as 
pope,  mass,  and  the  like;  Mons.  Daille  is  certainly  right 
in  affirming  that,  in  the  comparatively  early  writers, 
they  bore  senses  quite  different  from  those,  in  which 
they  are  used  in  the  controversies  between  the  protest- 
ants  and  the  Roman  catholics.  But,  the  argument  of  the 
present  work,  relates  to  times  in  which  the  most  of  the 
terms  recited  were  unknown. 

In  the  very  instances  given  by  Mons.  Daille,  of  car- 
dinal Perron's  attempts  to  pervert  a  passage  in  Theo- 
doret,  and  another  in  Eusebius;  there  may  be  seen 
how  difficult  it  is  to  pass  barefaced  alterations  on  the  li- 
terary  world,  even  of  later  fathers  than  those  here  relied 
on  chiefly.  The  cardinal,  it  seems,  in  order  to  divert 
the  force  of  a  passage  of  Theodoret  which  unequivo- 


446  General  Appendix. 

cally  speaks  of  the  elements  in  the  Eucharist  continu- 
ing in  their  first  substance,  would  needs  change  the 
word*  which  signifies  *'  to  remain,"  into  another 
Greek  wordf;  contending  fiDr  a  sense  which  even  the 
latter  will  not  bear:  for  it  signifies  *'  to  defile"  or  "to 
stain,"  and  not  '*  to  smoke"  or  "  to  evaporate,"  as  the 
scheme  of  the  cardinal  required.  And  in  the  passage  of 
Eusebius,  whereas  the  emperor  Constantius  addressed 
an  epistle  '*  to  Miltiades  bishop  of  Rome  and  to  Mark;" 
this  seemed  to  the  cardinal  a  sinking  of  the  dignity  of 
the  primacy;  and  therefore  he  altered  what  is  literally— 
*'  and  to  Mark, "J  into  two  words^  which  changed  the 
passage  into  a  complimentary  wish  of  long  health  to  the 
bishop.  But  is  not  this  mere  evidence  of  address  and 
misrepresentation,  where  downright  forgery  of  an  in- 
strument, if  supposed  to  be  wished  for,  is  perceived  to 
be  impracticable? 

In  what  Mons.  Daille  here  urges  concerning  contra- 
dictory passages,  brought  by  opposite  sides  on  the  sub- 
ject of  the  Eucharist;  the  writer  of  this  cannot  help 
thinking,  that  the  author  of  the  treatise  has  not  done 
justice  to  the  protestant  cause;  which  must  have  been 
owing  to  his  zeal  for  the  undertaking,  to  which  his  pre- 
sent book  is  devoted.  After  quoting  a  passage  from 
St.  Austin — "the  Lord  stuck  not  to  say"  this  is  my 
body,  when  he  delivered  "only  the  signof  his  body;" 
and  after  remarking  the  utter  inconsistency  of  this  with 
transubstantiation;  he  goes  on  to  take  notice,  that,  for 
each  opinion,  passages  are  quoted  from  the  fathers;  chal- 
lenging the  advocates  of  each,  to  deny  the  obscurity  of 

*  uitdj).  t  fcntitut-  \  Koct  fccc^xef. 


O/Mons.  Daille  on  the  Fathers.  447 

the  testimonies  thus  adduced.  Now  in  regard  to  the  first 
three  centuries,  there  are  not  usually  produced  above 
three  or  four  passages,  thought  to  make  to  the  point  at 
all:  and  as  to  these  few,  Mons.  Daille  ought  not  to  have 
been  backward  to  acknowledge,  that  the  familiar  dis- 
tinction between  Christ's  body  carnally  understood,  and 
the  same  in  virtue  and  effect,  renders  them  perfectly 
consistent  with  the  opinions  of  all  protestants,  who  es- 
teem the  sacraments  to  be  channels  of  divine  grace. 
Even  in  the  fathers  of  the  fourth  century,  there  are  tes- 
timonies against  transubstantiation:  and  if  there  are  tes- 
timonies which  seem  opposed  to  these,  they  are  rheto- 
rical, agreeably  to  the  high  wrought  eloquence  adopted 
in  that  age,  by  Christian  preachers;  and  therefore  to  be 
explained  into  an  agreement  with  declarations  more  se- 
date, and  with  less  ornament  of  figure. 

But  the  author  of  the  treatise,  in  his  zeal  for  his  fa- 
vourite point,  is  not  afraid  to  hazard  an  advantage,  not 
to  transubstantiation  only,  but  to  Arianism  also;  quot- 
ing Justin  and  Tertullian,  as  uttering  expressions 
which  countenance  this  heresy.  It  appears  to  the  writer 
of  this,  that  although  the  sentiments  intended  are  loose- 
ly expressed,  the  words  quoted  do  not  go  to  the  ques- 
tion between  the  catholics  and  the  Arians;  of  whom  the 
former  denied  the  position  of  the  latter,  that  there  was 
a  time  when  the  Son  of  God  was  not.  There  is  some- 
thing more  specious,  in  what  is  said  of  the  rejection  of 
the  term  consubstantial*  by  the  council  of  Antioch. 
The  opinion  of  this  council,  that  the  Son  is  without  be- 
ginning, was  too  unequivocally  expressed  to  admit  the 
supposition  of  the  difference  between  them  and  the 

*  of£«!S<riog. 


448  General  Appendix, 

subsequent  council  of  Nice,  that  it  was  any  thing  more 
than  concerning  the  meaning  of  a  word,  confessedly  not 
found  in  scripture.  The  determinations  of  the  two 
councils,  were  consistent  with  one  another.  Writers 
before  the  council  of  Nice,  may  have  been  less  guarded 
in  the  use  of  words,  than  those  who  followed;  but,  their 
testimonies  agree  in  the  doctrine  of  the  divine  nature  of 
the  Redeemer.  The  author  of  the  treatise,  indeed,  has 
some  pertinent  remarks  to  show,  that  favourable  inter- 
pretations should  in  reason  be  given  to  sayings  dropt 
incidentally,  and  without  a  reference  to  disputations  not 
raised  until  afterwards.  Although  this  may  reconcile  a 
few  unguarded  sayings  of  the  early  fathers;  yet  it  seems 
not  correct  to  make  the  ground  of  the  apology  wider, 
than  is  visible  in  their  works:  and  further,  it  was  hardly 
considerate,  to  enlist  the  Jesuit  Petavius  in  this  part  of 
the  dispute;  who  is  well  known  to  have  endeavoured  to 
weaken  as  much  as  possible  the  testimonies  of  the  fa- 
thers in  favour  of  Christ's  divinity,  with  the  view  of  de- 
monstrating the  necessity  of  the  decisive  authority  of 
the  church. 

In  this  part  of  Mons.  Daille's  work,  he  lias  brought 
against  the  fathers  an  allegation,  which,  without  distin- 
guishing between  the  first  three  centuries  and  the  fol- 
lowing, would  be  a  very  serious  impeachment  of  the 
Christian  church  in  general.  It  is  that  of  occasionally 
studying  to  be  obscure.  Even  Clement  of  Alexandria, 
however,  of  the  former  period,  is  produced  making  the 
acknowledgment,  that  he  had  expressed  some  things 
clearly  and  some  obscurely:  the  latter,  lest  error  should 
be  the  result  of  their  being  misunderstood.  Now  this 
relates  to  his  "  Stromata;"  which  contains,  without  or- 
der as  himself  remarks,  a  mass  of  matter  of  very  dif- 


Of  Mons.  DailU  on  the  Fathers.  449 

ferent  kinds,  comprehending  an   intermixture  of  reli- 
gion and  of  philosophy.     To  what  he  has  given  of  the 
latter,  his  saying  should  in  reason  be  confined;  especial- 
ly as  it  cannot  be  pretended  to  have  been  the  practice 
of  the  early  church,  in  imitation  of  the  heathen  priest- 
hood, to  throw  the  veil  of  secrecy  over  any  of  their  re- 
ligious institutions.  If  the  sacraments  were  called  mys- 
teries; it  was  according  to  the  then  customary  use  of 
the  word;  denoting  a  sensible  representation  of  a  mean- 
ing thus  symbolically  expressed:  exactly  agreeing  \vith 
the  definition  in  the  catechism, — "  an  outward  and  visi- 
ble sign  of  an  inward  and  spiritual  grace."  And  if  they 
celebrated  such  mysteries  in  antelucan   assemblies;  it 
was  not  from  any  other  cause,  than  to  elude  the  eye  of 
persecution.     That  in  the  fourth  century,  there  began 
to  prevail  other  ideas,  is  here  believed:    of  which  some 
instances  are  produced  by  Mons.  Daille;  to  his  purpose 
indeed,  but  not  affecting  the  opinion  here  maintained. 

This  writer  has  also  discovered  a  cause  of  obscurity, 
in  exotic  words,  customs,  and  discourses:  and  it  is  a 
fault,  which  he  expressly  charges  on  Tertullian  and  Cle- 
ment of  Alexandria.  But  he  had  before  said  of  Tertul- 
lian, that,  although  he  was  the  most  obscure  of  all  the 
fathers,  he  has  delivered  himself  so  clearly  in  his  de- 
bates with  Marcion  and  others,  that  there  is  no  place  of 
doubt  left,  as  to  his  opinions  on  the  points  debated.  If 
this  be  so,  what  occasion  was  there  to  bring  the  subse- 
quent objection?  especially,  as  it  applied  to  two  writers 
only;  there  being  none  other  within  the  term  spoken  of, 
to  whom  it  is  applicable  further  than  to  all  human 
compositions. 

On  this  subject,  indeed,  Mons.  Daille  has  confuted 
himself,  in  the  eloquent  passage  which  he  has  produced 
Vol.  II.  3  L 


450  General  Appendix. 

from  Gregory  Nazianzen,  who  lived  in  the  fourth  cen- 
tury; and  who  evidently  intended  what  he  affirmed,  to 
be  understood  of  the  ages  which  had  gone  before.  The 
passage  tends  so  powerfully  to  do  justice  to  those  early 
times,  that  it  is  here  transcribed — '*  There  was  a  time 
when  our  affairs  flourished,  and  we  were  in  a  happy 
estate;  when  this  vain  and  wanton  kind  of  divinity, 
which  is  every  where  now  in  fashion,  together  with  all 
its  artifices  and  delicacies  of  language,  was  not  at  all 
admitted  into  the  sheepfolds  of  the  Lord.  In  those  days, 
to  hearken  after  or  to  vent  any  novelties  or  curiosities 
in  divinity,  was  reckoned  all  one  as  to  play  the  juggler, 
and  to  show  tricks  of  legerdemain,  with  cunning  and 
nimble  shiftings  of  balls  under  a  cup,  deceiving  the 
eyes  of  the  spectators;  or  else,  by  delighting  them  with 
the  various  and  effeminate  motions,  and  windings  of  a 
lascivious  dance.  On  the  contrary,  rather,  a  plain,  mas- 
culine, and  free  way  of  discourse  was  then  accounted 
the  most  pious."  And  soon  afterwards,  in  continuing 
to  speak  on  the  same  subject — "  Oh  for  some  Jeremy, 
to  bewail  the  confusion  and  darkness  we  labour  under; 
who  might  furnish  us,  as  that  prophet  was  only  able  to 
do,  with  lamentations  suitable  to  our  calamities!" 

The  writer  of  this  has  not  a  word  to  say  for  St.  Je- 
rome, as  to  the  old  story  brought  against  him  by  Mons. 
Daille,  of  his  being  whipped  by  the  angels,  for  studying 
profane  authors:  which  gave  occasion  to  some  person's 
witticism  mentioned  by  Dr.  Jortin  in  his  remarks  on 
ecclesiastical  history,*  that  if  Jerome  suffered  for  writ- 
ing in  the  stile  and  manner  of  Cicero — this  being  a  fa- 
vourite  author  with  him — he  suffered  what  he  did  not 

*  Vol.  1.  page  375. 


Of  Mons.  Daille  on  the  Fathers.  451 

deserve,  and  might  have  pleaded  "  not  guilty."  What 
follows  under  the  present  head,  has  nothing  to  do  with 
the  object  here  in  contemplation;  although  pertinent  to 
that  which  engaged  the  pen  of  Mons.  Daille. 

Indeed,  it  may  be  thought,  that,  on  the  same  account, 
there  might  have  been  spared  all  that  the  present  writer 
has  given  under  this  head.  But  he  was  desirous  of  no- 
ticing some  particulars,  in  which  Mons.  Daille  is  sup- 
posed by  him  to  have  pushed  his  argument  too  far;  so 
as  rather  to  injure,  than  to  serve  the  general  cause  which 
he  wished  to  favour.  As  for  the  points  of  the  Calvinis- 
tick  controversy,  this  ingenious  man  would  hardly  have 
contended,  that  had  they  been  delivered  by  the  early 
fathers,  their  works  are  so  much  covered  with  obscu- 
rity, as  to  conceal  from  a  reader  their  minds  on  subjects 
held  so  important  in  recent  times;  but  which,  according 
to  such  an  hypothesis,  must  have  been  as  low  in  the  es- 
timation of  the  writers,  as  if  they  had  not  been  con- 
cerned about  them.  It  is  here  supposed,  that  such  mat- 
ters never  entered  into  their  minds. 

"  Reason  6.  That  the  fathers  oftentimes  conceal  their 
own  private  opinions,  and  speak  those  things  which 
themselves  believed  not;  whether  it  be,  when  they  re- 
port the  opinion  of  some  oihers,  without  naming  the 
persons,  as  they  frequently  do  in  their  commentaries; 
or  in  disputing  against  an  adversary,  where  they  make 
use  of  whatsoever  they  can;  or  else  whether  they  have 
done  so  in  compliance  to  their  auditory,  as  may  be  ob- 
served in  their  homilies." 

Were  there  truth  in  all  the  facts  alleged  under  this 
head,  to  the  extent  intended;  it  applies  to  no  father  be- 
fore the  fourth  century;  and  not  to  any  of  this,  in  regard 


452  General  ylpfjeitdix. 

to  the  points  of  Calvinism:  concerning  which,  it  is  here 
contended,  that  they  have  not  written  at  all. 

In  regard  to  later  fathers,  Mons.  Daille  has  charged 
on  Jerome,  that  he  avowed  his  mixing  together,  in  his 
work,  of  different  interpretations  of  scripture,  as  he 
found  ihem  in  different  authors,  without  regard  to  their 
agreement  with  one  another,  or  with  truth.  Mr.  Reeves 
says,  that  this  is  "  false  in  fact;"  and  that  "  the  false  ac- 
cuser of  his  brethren  could  not  but  know  it,  for  he  has 
played  the  slippery  part  here  himself,  which  he  charges 
upon  the  fathers,  leaving  out  a  passage  which  puts  quite 
another  face  upon  the  matter.  For  St.  Jerome  telis  us, 
that  it  was  the  way  in  commentaries  to  lay  down  the 
opinions  of  others  as  well  as  their  own,  but  withal, 
openly  to  declare  which  were  heretical  and  which 
catholic."* 

There  must  be  acknowledged,  however,  too  much 
evidence  of  the  charge  of  versatility  as  ascribed  to 
Jerome,  leading  him  to  speak  otherwise  than  as  he 
thought,  for  what  he  supposed  a  good  end  to  be  an- 
swered by  it:  And  Mons.  Daille  seems  to  have  a  great 
advantage  over  cardinal  Perron.  The  cardinal  had  noted 
the  fault  in  the  father;  and  had  argued  from  it,  against 
the  plain  and  obvious  senses  of  passages  hostile  to  the 
Roman  catholic  doctrines:  on  which  Mons.  Daille  re- 
marks the  inconsistency  of  laying  such  an  heavy  stress 
in  some  instances,  on  documents  which  must  undergo 
such  abatements  in  others.  According  to  the  opinion  of 
the  present  writer,  the  cardinal  had  not  the  like  ground 
to  bring  the  same  accusation  against  St.  Austin;  and 
therefore,  in  regard  to  him,  the  critic  had  not  the  same 

*  Vol.  I.  Preface,  p.  xxxv. 


Of  Mons.  Daille  on  the  Fathers.  453 

advantage  over  the  cardinal  as  before.  The  remark  ap- 
plies to  Nazianzen  and  Theodoret;  mentioned  also  in 
this  business,  as  perverted  by  cardinal  Perron.  When 
the  question  of  the  pertinency  of  the  quotations  is 
brought  in  another  shape,  as  designed  to  aid  Christian 
argument  in  controversy  with  the  Pagans;  the  fault,  as 
stated  by  Mons.  Daille,  still  falls  on  the  head  of  Jerome 
only.  For  although  this  father  makes  mention  of  former 
writers  of  great  name,  as  countenancing  him  in  his 
practice;  it  may  be  questioned,  whether  what  he  affirms 
of  them  be  correct.  As  Austin's  name  has  been  intro- 
duced in  the  business;  it  is  but  justice  to  this  father  to 
remark,  that  he  manifested  how  abhorrent  his  mind  was 
from  the  dangerous  doctrine  referred  to;  in  venturing 
to  provoke  so  angry  a  man  as  Jerome,  by  faulting  his 
ascribing  of  the  same  temporizing  policy  to  St.  Peter 
and  St.  Paul  in  their  dispute  at  Antioch:  vv^hich  the  lat- 
ter father  had  represented  as  fictitious,  for  the  easier 
gaining  of  the  Jewish  Christians. 

The  treatise  notices  a  lower  degree  of  the  same  fault, 
as  applicable  to  some  very  respectable  writers;  into 
which,  as  is  here  conceived,  a  man  may  fall,  without  the 
least  intention  of  expressing  any  sentiment  foreign  to 
the  dictates  of  his  deliberate  judgment.  It  is,  when,  in 
an  argument  against  any  error,  he  says  something  which 
may  give  countenance  to  the  error  in  the  opposite  ex- 
treme. It  is  probable,  that  St.  Basil  meant  no  more  than 
this,  when,  explaining  a  certain  passage  of  Gregory  of 
Neoccesaria,  he  says — "  He  spake  not  this  dogmatically, 
but  only  by  way  of  economy  or  dispensation."  Mons. 
Daille  gives  an  harsher  interpretation  to  this  distinction. 
But  be  these  things  as  they  may,  they  are  irrelevant 
to  the  question  concerning  the  first  three  centuries. 


4.54  General  Appendix » 

"  Reason  7.  That  the  fathers  have  not  always  held 
one  and  the  same  belief;  but  have  sometimes  changed 
some  of  their  opinions,  according  as  their  judgment 
hath  grown  riper,  through  study,  or  age." 

That  St.  Austin  changed  his  belief,  as  stated  by 
Mons.  Daille,  is  beyond  a  doubt.  This  author  proves 
what  he  affirms,  in  the  instance  of  election  founded  on 
prescience,  according  to  the  first  opinion  of  the  father; 
and  the  contrary,  according  to  his  later  sentiment:  and 
this  is  a  fact,  on  which  stress  has  been  laid  in  this  work, 
as  demonstrative  of  the  late  origin  of  the  theory,  since 
called  Calvinism.  It  is  very  rare,  that  virtuous  and 
pious  men,  who  have  devoted  their  labours  to  the  de- 
fence of  what  they  think  religious  truth,  undergo  such 
a  change  of  sentiment  as  that  of  Austin,  without  mak- 
ing a  public  acknowledgment  of  it,  suited  to  the  cir- 
cumstances of  the  case.  The  most  that  can  be  made  of 
this  consideration,  relatively  to  the  ^argument  from  the 
fathers,  is,  that  possibly,  and  for  ought  known  to  the 
world,  some  of  them  may  have  thought  of  particular 
election,  irresistible  grace,  and  final  perseverance,  and  the 
like;  and  have  carried  such  sentiments  with  them  un- 
mentioned,  to  their  graves.  From  such  possibilities,  no 
injury  is  apprehended  to  the  argument  of  the  present 
work. 

"  Reason  8.  That  it  is  necessary,  and  withal  very 
hard,  to  discover  how  the  fathers  have  held  all  their  se- 
veral opinions,  whether  as  necessary,  or  as  probable 
only,  and  in  what  degree  of  necessity  or  probability." 

Relatively  to  the  purpose  for  which  the  fathers  are 
introduced,  on  the  subject  of  Calvinism,  there  can  be 
no  objection  to  them  on  the  ground  stated.  They  are 
produced  merely  to  show  the  correctness  of  one  of  two 


Of  Mons.  DailU  on  the  Fathers.  455 

opposite  senses,  educed  by  two  opposing  parties  from 
the  scriptures:  and  therefore,  the  importance  of  what 
they  testify,  is  to  be  measured  by  the  importance  of  the 
subjects  to  which  it  is  appendant.  Accordingly,  the 
present  argument  is  not  affected  by  the  instances  which 
the  treatise  adduces  from  the  scriptures,  from  the  fa- 
thers, and  from  philosophy;  in  order  to  show,  that  some 
propositions,  although  true,  may  safely  be  misappre- 
hended or  unknown;  while  others  are  highly  important 
in  themselves,  and,  so  far  as  scripture  is  concerned,  in- 
volve truths  necessary  to  salvation.  If  the  fathers  had 
taught  the  doctrines  known  under  the  name  of  Calvin- 
ism, they  have  so  near  a  relation  to  the  questions  of  the 
sovereignty  of  God  and  the  freedom  of  his  grace,  in  the 
estimation  of  all  who  hold  them;  that  they  conceive  of 
these  truths  as  no  otherwise  to  be  sustained,  than  in  al- 
liance with  the  other.  In  the  creeds  which  establish 
such  doctrines,  it  is  not  common  to  find  a  determination 
of  their  relative  importance;  which,  however,  cannot  be 
overlooked. 

Mr.  Reeves  taxes  Mons.  Daille  with  a  very  impro- 
per sentiment  in  this  place;  as  if  belief  were  to  be  re- 
gulated, by  the  degree  of  importance  of  a  truth  contained 
in  scripture.  To  the  writer  of  this,  such  does  not  seem 
to  be  the  meaning  of  the  treatise.  But  it  rather  appears 
to  be,  that  the  danger  of  error  or  of  misconception  is 
dependent  on  this  circumstance. 

While  under  the  present  head,  many  things  are  passed 
over,  as  irrelative  to  the  object;  there  seems  an  obliga- 
tion to  notice  one  particular,  out  of  justice  to  the  me- 
mory of  the  venerable  Ignatius;  who  is  quoted  by 
Mons.  Daille  as  saying,  in  one  of  his  epistles — "  Who- 
soever fasteth  upon  the  Lord's  Day,  or  upon  any  Satur- 


456  General  Appendix. 

day  except  that  one  Saturday"  (he  meaneth  Kaster  Eve) 
"  he  is  a  murtherer  of  Christ."     This  sentence  is  not 
either  in  the  genuine  epistles  of  that  martyr,  nor  in  the 
interpolated;  but  is  taken  from  a  spurious  epistle  to  the 
Philippians,  to  whom  the  father  does  not  appear  ever 
to  have  written.    The  list  of  his  epistles  is  in  Eusebius, 
but  there  is  not  the  mention  of  any  epistle  to  the  Phi- 
lippians.  When  the  treatise  now  under  review  was  writ- 
ten, archbishop  Usher  and  Isaac  Vossius  had  not  pub- 
lished to  the  world  the  copies  of  the  genuine  epistles, 
found  in  Cambridge  and  in  Florence.     They  however 
made  their  appearance,  long  before  the  end  of  the  life 
of  Mons.  Daille.     He  wrote  against  the  epistles  gene- 
rally; purged  as  they  were  by  the  aforesaid  editions,  from 
their  former  impurities.     Bishop  Pearson,  in  his  de- 
fence of  these  remains  of  antiquity,  goes  largely  into  a 
refutation  of  Mons.  Daille;  whom  however  he  calls* 
*'  a  most  learned  man,  diligently  exercised  in  the  writ- 
ings of  the  sacred  fathers;  and  very  discerning  in  the 
detection  of  spurious  works."     Yet  the  bishop  com- 
plains of  the  same  learned  man,t  that  in  his  objections 
he  continually  confounds  the  genuine  epistles  with  the 
interpolated  and  the  spurious;  which  occasioned  much 
trouble  in  the  answering  of  him.     Of  such  confounding 
of  works  of  very  different  reputation,  there   must  be 
perceived  a  remarkable  instance,  in  the  reason  under 
review. 

Much  truth  may  exist  in  what  is  said  in  this  chapter, 
that  there  are  some  instances  in  the  fathers,  of  their 

•  Cotelerius,  vol.  2;  p.  263,  Vir  doclissimus,  in  S.  S.  patrum 
monumentis  diligenter  versatus:  in  discernemlis  operibus  spuriis 
admodiim  acutus. 

t  Page  362. 


Of  Mom.  Daille  on  the  Fathers.  457 

stigmatizing  what  they  write  against  in  terms  which  ex- 
ceed the  bounds  of  moderation.  And  this  is  illustrated 
in  the  very  strong  case  of  Jerome's  writing  to  a  Roman 
lady,  advising  her  against  a  second  marriage,  with  a  cen- 
sure of  such  a  step,  as  severe  as  if  he  had  been  cau- 
tioning her  against  murder.  All  this  is  human  imper- 
fection; not  to  be  found,  probably,  in  any  other  father, 
to  the  same  extent  as  in  Jerome.  And  it  does  not  fol- 
low, from  the  reasonable  degree  of  credit  here  chal- 
lenged for  the  fathers,  that  subjects  on  which  they  tes- 
tify are  to  be  received  altogether  according  to  their 
ideas  of  relative  importance,  which  depends  on  the 
importance  of  the  same  subjects,  in  the  scale  of  divine 
truth  as  laid  down  in  scripture.  It  will  hardly  be  need- 
ful, to  go  here  into  the  consideration  of  certain  early 
opinions  and  practices,  as  they  have  stood  in  the  esti- 
mation of  modern  councils.  There  may  be  weighty 
argument  from  this,  against  the  receiving,  as  divine 
truth,  of  whatever  is  written  in  the  fathers.  This  was  to 
the  purpose  of  the  treatise;  but  not  to  that  of  the  re- 
marks on  it,  now  made. 

"  Reason  9.  We  ought  to  know  what  hath  been  the 
opinion,  not  of  one  or  more  of  the  fathers,  but  of  the 
whole  ancient  church:  which  is  a  very  hard  matter  to  be; 
found  out." 

Had  a  few  eminent  lawyers,  either  of  England  or  of 
France,  who  lived  in  a  remote  age,  delivered  certain 
matters  as  the  acknowledged  law  then  prevailing;  and  had 
they  been  uncontradicted  in  this,  either  in  their  own 
time  or  in  the  times  succeeding;  their  evidence  would 
have  been  received  as  attestations  of  the  fact,  without 
the  demand  of  the  concurring  evidence  of  all  the  law- 
yers of  the  age  in  question.     Yet  it  is  not  enough  for 

Vol.  II.  3  m    > 


458"  General  Appendix. 

the  author  of  the  treatise,  that  certain  fathers  of  an  early 
age  mention  doctrines  of  great  importance,  and  which, 
if  true,  have  a  relation  to  the  very  essence  of  the  Chris- 
tian system;  and  that  such  fathers  were  uncontradicted 
either  at  the  time  or  afterwards — much  more,  that  they 
were  held  in  the  highest  honour;  unless  the  like  profes- 
sion come  from  every  corner  of  the  Christian  world. 
Now  it  is  here  conceived,  that  when  Justin,  or  when 
Irenaeus,  or  when  Cyprian,  or  when  Nazianzen  and 
Chrysostom,  or  when  others,  noticed  or  unnoticed  in 
this  tract,  declared  the  universality  of  the  plan  of  Clirist's 
redemption;  if  the  contrary  sentiment  of  a  partial  re- 
demption had  been  not  only  generally  entertained,  but 
conceived  of  as  essential  to  the  sustaining  of  the  sove- 
reignty of  God,  and  the  dependence  of  man  as  well  on 
his  will  as  on  his  grace;  the  Christian  world  would  have 
lifted  up  its  voice  against  such  an  inroad  on  evangelical 
verity.  Its  silence,  then,  is  ample  testimony;  and  the 
remark  applies  to  every  branch  of  the  controversy,  be- 
tween the  Calvinists  and  their  opponents. 

Nevertheless,  what  the  treatise  has  said  under  this 
head  is  to  its  purpose,  as  to  the  church  against  which  it 
was  written.  For  since  the  learned  of  that  church  are 
obliged  to  apologise  for  many  things  in  the  fathers, 
directly  in  opposition  to  some  of  the  most  important 
of  its  decisions;  on  the  principle,  that,  when  such 
fathers  lived,  the  matters  in  question  had  not  been 
decided  by  the  general  authority;  this  gave  the  author 
a  claim  for  the  opinion  universally  prevailing,  in  the 
ages  in  which  the  fathers  lived  respectively:  especially 
as  it  follows,  at  least  in  regard  to  those  of  them  whose 
testimony  is  in  such  sort  evaded,  that  the  stream  of 
tradition  had  passed  over  their  heads,  as  to  the  mat- 


OfMons.  Daille  on  the  Fathers.  459 

ters   subsequently  determined  in  contrariety  to  their 
opinions. 

"  Reason  10.  That  it  is  a  very  hard  matter  to,  know, 
whether  the  opinions  of  the  fathers,  touching  the  con- 
troversies of  those  times,  were  received  by  the  church 
universal,  or  but  by  some  part  of  it  only:  which  yet  is 
necessarily  to  be  known,  before  we  can  make  use  of  any 
allegations  out  of  them." 

If  there  be  any  weight  in  this  objection  to  the  citing 
of  the  authority  of  the  fathers,  it  renders  all  the  other 
reasons  unnecessary;  since  there  would  be  no  possibility 
of  obtaining  positive  evidence  of  the  sense  of  every 
particular  church;  any  more  than,  in  writing  the  history 
of  England,  of  ascertaining  the  transactions  of  every 
county.  But  as  the  maxims  which  prevailed  in  any 
particular  age  or  country,  in  the  department  of  politics, 
or  in  that  of  philosophy,  are  determined  from  those  do- 
cuments of  the  time  which  bear  the  stamp  of  tradi- 
tionary authenticity;  the  like  is  as  good  a  guide,  in  reach- 
ing the  sense  of  the  ancient  church.  There  will  always 
be  a  sufficient  standard  of  it,  in  the  uncontradicted  tes- 
timonies of  her  most  eminent  writers.  But  if  this  rea- 
son were  as  well  founded,  as  it  is  here  supposed  to  be 
the  contrary;  it  would  not  account,  on  the  supposition 
of  the  truth  of  the  Calvinistick  doctrines,  for  the  utter 
silence  of  the  fathers  in  regard  to  them;  or  prevent 
their  silence  from  being  a  demonstration  of  a  more 
recent  origin. 

In  this  part  of  the  treatise,  there  are  brought  together 
numerous  instances  of  diversity,  on  points  concerning 
which  it  is  consistent  with  the  possession  of  all  neces- 
sary truth  by  the  opposite  parties;  whatever  undue 
weight  they  may  have   arrogated  to  their  respective 


460  General  Appendix. 

opinions,  or  however  angry  they  may  have  been  in  the 
support  of  them.  This  makes  nothing,  as  to  the  merits 
of  the  several  cases.  Bui  had  the  like  litigation  taken 
place  on  the  more  important  subjects  connected  witli 
the  sovereignty  and  with  the  grace  of  God;  there  would 
have  been  thrown  the  veil  of  uncertainty  over  the  sense 
of  the  early  church,  as  to  such  matters;  so  as  to  prevent 
its  being  easily  discoverable  at  the  present  day.  The 
anti-Calvinistick  unanimity  in  this  respect,  until  the 
time  of  Austin,  is  acknowledged  as  follows  by  Mons. 
Daille,  although  the  minister  of  a  Calvinistic  com- 
munion — "  Who  doth  not  also  know,  that  the  opinions, 
and  the  expressions  of  the  Greek  church,  touching  free- 
will and  predestination,  are  extremely  different  from 
what  the  church  believed  and  taught  in  St.  Augustine's 
time  and  so  downward?"  Although  in  the  beginning 
of  the  sentence,  the  sense  of  the  Greek  church  only  is 
specified;  yet  it  is  evident,  that  the  author  considered 
Austin's  day  as  the  period,  in  \\'hich  there  was  drawn 
a  line  between  the  ancient  and  the  modern  doctrine.  If 
Mons.  Daille,  instead  of  stating  the  opposition  between 
the  earlier  writers  and  the  later,  could  have  exhibited 
a  like  opposition  of  one  to  another,  among  the  former; 
it  would  probably  have  gone  further  than  any  thing  he 
has  advanced,  towards  the  demonstrating  of  the  imper- 
fection  of  primitive  tradition. 

"Reason  11.  That  it  is  impossible  to  know  exactly, 
what  the  belief  of  the  ancient  church,  either  universal, 
or  particukir,  hath  been,  touching  any  of  those  points, 
which  arc  this  day  controverted  amongst  us." 

As  all  the  former  reasons  seemed  superseded  by  the 
last,  it  is  in  like  manner  rendered  unnecessary  by  the 
present,  if  correct.  But  the  contrary  is  here  supposed;  and 


Of  Mons-  Daille  on  the  Fathers.  .  461 

is  also  thought  much  to  the  purpose  of  what  protestants 
have  to  contend  against  the  Romanists.  But  it  does  not 
more  apply  against  their  dogmas,  than  against  those 
of  Calvinism:  the  not  noticing  of  which,  is  here  con- 
ceived to  amount  to  the  evidence  of  the  church  to  the 
contrary.  Mons.  Daille  himself,  indeed,  makes  a  dis- 
tinction between  things  necessary  and  those  of  less 
importance:  and  although  he  abounds  with  considera- 
tions touching  the  latter,  rendering  it  difficult,  in  his 
opinion,  to  ascertain  what  was  the  general  sense  of  any 
people,  or  even  of  their  clergy;  yet  he  implies,  that  the 
former  description  of  subjects  is  beyond  the  reach  of 
his  remark.  But  what  can  be  more  necessary,  according 
to  the  estimation  of  their  advocates,  than  the  doctrines 
to  which  this  work  is  adverse? 

The  author  of  the  treatise  under  review,  having 
stated  the  eleven  reasons  of  his  first  book,  foresees  two 
objections  which  would  be  made  to  them. 

The  first  is — and  the  sentiment  has  been  expressed 
several  times  in  the  course  of  this  argument — that  if 
there  had  been  opinions  opposed  to  those  met  with  in 
the  fathers,  they  would  have  noticed  the  opposition  and 
have  refuted  it.  But  this  is  thought  by  Mons.  Daille  to 
have  been  prevented  by  moderation  and  prudence; 
which  prompted  the  apprehension,  that  they  might 
thus  rather  increase  the  difference,  than  appease  it.  Was 
Mons.  Daille,  then,  willing  to  concede,  that  such  doc- 
trines as  the  papal  supremacy,  transubstantiation,  pur- 
gatory, and  the  like,  might  have  been  held  and  pro- 
fessed; while  persons  of  station  in  the  church  took  no 
notice  of  the  same;  and  even  writers,  promising  to  fa- 
vour the  world  with  an  account  of  the  state  of  the 
Christian  church,  were  too  tender  to  touch  such  ex- 


462  General  Appendix^ 

crescences  on  its  faith?  He  would  hardly  have  yielded 
this,  although  it  seems  an  inference  from  his  position. 
But  it  is  here  mentioned  as  leading  to  the  point,  that 
the  supposition  of  such  a  reserve  is  as  inadmissible  in 
regard  to  the  doctrines  of  grace,  as  in  regard  to  what 
were  the  subsequent  novelties  of  popery. 

The  other  foreseen  objection,  is  from  the  non-publi- 
cation of  opinions,  in  opposition  to  those  published  by 
the  fathers;  while  yet  it  is  thought  of  the  former,  that 
they  may  have  been  held.  The  answer  applying  to 
this  objection,  is  so  similar  to  the  answer  under 
the  last,  that  there  seems  no  necessity  of  stating 
it.  But  as  the  author  of  the  treatise,  sustaining  his  po- 
sition, introduces  an  allusion  to  the  so  often  cited  au- 
thority of  Jerome  on  the  subject  of  episcopacy,  some 
notice  shall  be  here  taken  of  the  use  made  of  it. 

Mons.  Daille  records,  that  Epiphanius  brands  Aeri- 
us  as  an  arch  heretic,  for  affirming  that  a  bishop  is  no 
more  than  a  priest,  according  to  St.  Paul  and  the  ori- 
ginal constitution  of  the  thing  itself:  while  St.  Jerome, 
the  familiar  friend  of  the  same  Epiphanius,  says  ex- 
pressly,  that  among  the  ancients,  bishops  and  priests 
were  the  same.  Now,  says  the  argument  of  Mons. 
Daille,  had  not  Jerome  written  this,  it  might  have 
passed,  that  the  opinion  of  Epiphanius  was  the  sense 
of  the  whole  Christian  church. 

It  must  be  conceded,  that  to  find  the  plausible  ap- 
pearance of  an  exception  to  the  sense  of  the  early 
church  in  this  particular,  it  is  necessary  to  fasten  on  that 
authority  of  Jerome.  But  at  the  same  time  it  is  con- 
ceived, that  even  this  is  done  under  a  mistake;  which  may 
be  corrected,  by  taking  Jerome  in  a  consistency  with 
himself.     When  all  he  has  said  on  the  present  subject 


Of  Mons.  Daille  on  the  Fathers.  463 

is  put  together;  what  he  applies  to  the  community  of 
names,  will  appear  in  connexion  with  the  circumstance, 
that,  to  prevent  such  schisms  as  those  noticed  in  the 
church  of  Corinth,  and  in  consequence  of  their  happen- 
ing, the  episcopal  superintendency  was  appointed;  and 
by  apostolical  authority,  as  the  time  of  the  event  demon- 
strates. This  being  taken  along,  the  opinion  of  Je- 
rome and  that  of  Epiphanius  will  be  found  alike  true; 
and  the  apparent  contradiction  lies  in  the  term  "  origi- 
nal constitution,"  in  the  French  and  the  English  of 
Mons.  Daille 's  treatise — for  there  are  no  correspond- 
ing words  in  the  Latin — which  term  may  be  interpreted 
differently.  That  in  the  sacred  writings,  the  words* 
translated  bishop  and  elder,  denote  the  same  order,  is 
common  to  both  opinions.  This  is  what  is  meant  by 
Jerome,  when  he  affirms  that  the  two  characters  were 
the  same  at  first;  or  before  that  (antequam)  another  ar- 
rangement took  place,  in  consequence  of  a  propensity 
to  schism.  But  after  that  (postquam)  different  presby- 
ters considered  themselves  as  having  an  especial  pro- 
perty in  those  baptized  by  them  respectively — the  very 
evil  referred  to  by  the  apostle — episcopacy  was  brought 
in.  The  two  Latin  words  have  a  mutual  relation:  and 
it  shows,  that  when  the  last  Latin  word  is  translated 
"  afterwards  when,"  in  order  to  represent  the  new  or- 
der  as  subsequent  to  the  apostolic  age,  it  is  neither  a 
correct  version,  nor  agreeable  to  the  general  scope  of 
the  passage.  On  the  contrary,  when  Epiphanius  was 
indignant  at  the  position,  that  bishop  and  priest  were 
the  same,  he  meant — subsequently  to  the  aforesaid  ar- 


464  General  Appendix. 

rangemtnt;  which  was  doubtless  in  the  intention  of  his 
antagonist  Aerius. 

It  has  been  a  practice  with  writers  in  the  same  sen- 
timent with  Mons.  Daille,  to  produce  from  Jerome 
another  passage — that  in  which  he  lays  stress  on  a  cus- 
tom in  Alexandria,  peculiar  to  the  church  in  that  city; 
where  the  presbyters,  on  a  vacancy  of  the  episcopacy, 
chose  one  of  their  own  number;  who  accordingly  be- 
came the  bishop.  Some  insist,  that  the  elected  bishop 
received  no  other  commission,  than  what  was  the  re- 
sult of  the  clerical  choice.  But  to  say  so,  is  to  be  re- 
gardless of  Jerome's  purpose;  which  was  to  reprove  the 
pride  of  certain  Roman  deacons,  who  were  for  the  set- 
ting of  themselves  above  the  presbyters.  It  was  a  per- 
tinent argument  against  those  aspiring  persons,  that 
whereas  generally  the  deacons  and  the  people  joined  in 
the  choice  of  a  bishop;  who  was  also  taken  from  any 
order  lay  or  clerical;  in  the  church  of  Alexandria,  the 
presbyters  only  were  the  electors;  and  the  range  of 
choice  was  not  beyond  their  body:  a  custom  which 
could  never  have  prevailed  in  so  populous  and  respect- 
able a  see,  had  it  not  been  understood,  that  the  presby- 
tery was  superior  to  the  deaconship.  Had  the  matter 
at  issue  been  the  same  as  that  now  litigated,  between 
the  favourers  and  the  deniers  of  episcopacy;  the  passage 
would  be  much  in  favour  of  the  latter:  but  being  in  re- 
lation to  the  pretensions  of  the  deacons,  the  question  of 
the  subsequent  ordination  of  the  bishop  had  no  place 
on  the  occasion.  What  tlwugh  the  subject  is  compared 
to  an  army's  chusing  of  an  emperor,  and  the  deacons 
chusing  of  an  archdeacon:  the  point  of  comparison  lay 
in  the  circumstances  of  election;  which  were  similar,  in 
each  of  the  three  cases. 


O/Mons.  Daille  on  the  Fathers,  465 

It  is  not  peculiar  to  Jerome,  that  the  words  of  a  wri- 
ter may  bear  a  sense  wide  of  that  designed,  unless 
taken  in  connexion  with  the  object  especially  in  view. 
But  as  this  father  is  the  only  one  concerning  whom  the 
charge  is  brought  in  the  treatise,  of  writing  contrary  to 
his  sentiments  in  the  heat  of  disputation;  and  as  the 
charge  is  proved  in  two  instances,  that  of  the  dream  and 
that  of  the  advice  to  the  Roman  lady;  the  father  having 
contradicted  himself  on  both  these  subjects;  it  seems  a 
making  of  too  much  of  him,  to  set  him  up  as  the  only 
writer,  contradicting  what  has  been  affirmed  by  so  many, 
that  episcopacy  was  from  the  beginning.  This  is  said 
on  the  supposition,  that  Jerome  witnesses  to  the  contra- 
ry; although  the  same  is  here  conceived  to  be  not 
the  fact. 


SECTION  II. 

Concerning  the  second  book  of  Mons.  DailWs  treatise. 

His  six  reasons,  to  invalidate  the  sense  of  the  fathers,  when 
known — their  testimonies,  not  always  true  and  certain — they  tes- 
tify against  themselves — they  had  no  intention  of  judging  for  us 
— they  have  erred  in  divers  points  of  religion^ — and  have  contra- 
dicted one  another — both  Roman  catholics  and  protestants  reject 
them,  when  contrary  to  received  tenets.  ^ 

The  preceding  book  of  Mons.  Daille  respected  the 
difficulty  of  ascertaining  what  is  the  sense  of  the  fathers: 
the  present  book  was  intended  to  impeach  the  autho- 
rity of  that  sense,  when  ascertained.  The  design  is  sus- 
tained by  six  reasons. 

Vol.  II.  3  n 


466  General  Appendix. 

"  Reason  1.  That  the  testimonies  given  by  the  fa- 
thers, touching  the  belief  of  the  church,  are  not  always 
true  and  certain." 

Could  this  be  demonstrated,  even  in  matters  of  an 
higher  nature  than  those  instanced  in  the  treatise,  it 
would  not  essentially  interfere  with  the  present  pur- 
pose; which  establishes  itself  more  on  the  silence,  than 
on  the  express  declarations  of  the  church.  In  truth, 
however,  there  does  not  seem  to  have  been  any  use  in 
Mons.  Daillc's  detecting  of  mistakes,  on  some  points 
evidently  unimportant  to  the  essence  of  Christian  faith. 
The  instances  mentioned,  are  the  testimony  of  Irenasus 
to  the  belief  of  the  creation  of  the  human  soul  at  the 
moment  of  its  entrance  into  the  body,  instead  of  a  tra- 
duction from  the  parent — the  reported  testimony  of  a 
bishop  of  Thessalonica,  to  a  refined  materiality  of  the 
bodies  of  the  angels — and  the  reputed  belief  affirmed 
by  Bede,  of  the  whole  church,  concerning  the  age  of 
Jesus,  and  his  suffering  on  the  fifteenth  day  of  the 
moon.  Setting  aside,  that  all  brought  on  this  subject 
has  no  relation  to  the  church  properly  primitive;  if 
these  things  wCre  predicable  of  the  whole  church  at  any 
time,  and  if  they  were  errors,  it  might  all  be  consistent 
with  integrity  of  judgment,  in  matters  of  higher  mo- 
ment. 

Mons.  Daille  distinguishes  between  divisions  on 
questions  of  fact,  although  in  some  measure  having 
opinion  mixed  with  them;  and  the  opinions  of  fathers 
dogmatically  given,  and  designed  to  be  decisive  on 
their  mere  authority.  The  latter  are  beyond  the  limits 
of  the  present  undertaking.  The  distinction  is  unques- 
tionably  correct,  but  will  be  found  to  light  on  ques- 


OfMons.  Daille  on  the  Fathers.  467 

tions  of  small  account — such  as  those  cited  under  the 
present  head. 

"  Reason  2.  That  the  fathers  themselves  testify 
against  themselves,  that  they  are  not  to  be  believed  ab- 
solutely, and  upon  their  own  bare  word,  in  what  they 
deliver  in  matters  of  religion." 

The  author  of  the  treatise  means,  that  they  hold  their 
discourses  subject  to  be  determined  on  by  scripture; 
and,  independently  on  that  standard,  as  of  no  authority. 
He  has  made  his  position  good,  by  numerous  quotations; 
so  that  it  is  astonishing  to  find  an  higher  authority  at- 
tributed to  them,  than  what  they  claim  for  themselves, 
and  even  in  contrariety  to  their  renunciations.  The 
declarations  to  this  effect  from  Austin,  from  Jerome, 
from  Ambrose  and  from  others,  can  never  be  got  over 
by  those  who  make  tradition  the  rule  of  faith.  Perti- 
nent however  to  this  purpose  as  are  the  testimonies  in 
the  treatise,  they  cannot  be  thought  pertinent  to  the  pre- 
sent argument. 

*'  Reason  3.  That  the  fathers  have  written  after  such 
a  manner,  as  that  it  is  clear,  that  when  they  wrote,  they 
had  no  intention  of  being  our  judges  in  matters  of  reli- 
gion. Some  few  examples  of  their  mistakes,  and  over- 
sights." 

It  is  supposed,  that  Mons.  Daille,  did  not  mean  to 
say  here,  that  the  fathers  did  not  think  themselves  com- 
petent to  judge  on  the  subjects  concerning  which  they 
wrote — the  sense  in  which  he  seems  to  have  been  ap- 
prehended by  Mr.  Reeves,  who  taxes  him  heavily  for 
the  sentiment — but  as  not  giving  judgments  which 
should  be  submitted  to,  independently  on  the  being 
grounded  on  the  higher  authority  of  scripture.  The 
contrary  of  this  is  a  prerogative,  which  Mr.   Reeves 


468  General  Appendix, 

could  hardly  have  mtended  to  challenge  for  them;  as  it 
would  have  been  inconsistent  with  the  known  doctrines 
of  his  church. 

Under  the  present  reason,  there  are  instances  of  great 
hurry  and  mistake;  but  not  an  instance  from  the  fathers 
of  the  first  three  centuries,  unless  some  passages  from 
Justin  are  to  be  so  considered.  One  of  them  represents 
the  mission  from  Ptolemy  Philadelphus  for  a  copy  of 
the  Jewish  scriptures,  to  have  been  to  Herod  king  of 
Judea,  instead  of  to  Eleazar  the  high  priest,  who  lived 
many  ages  before.  Mr.  Reeves  quotes  a  criticism  of 
Dr.  Grabe,  who  supposes  that  some  transcriber  changed 
the  word  translated  priest*,  into  the  word  translated 
Herodf.  Dr.  Thirlby,  the  editor  of  Justin,  notices  the 
same  emendation  of  Dr.  Grabe;  applying  to  him  the 
opprobrious  sayingj — "  For  such  aid  and  for  such  de- 
fenders, there  is  no  occasion."  Conceming  the  criti- 
cism, different  judgments  will  probably  form  different 
opinions:  but  it  is  here  supposed,  that  there  can  be  but 
one  opinion  on  the  question — how  far  it  became  such  a 
man  as  Thirlby,  to  speak  thus  concerning  such  a  man  as 
Grabe.  This  is  said  in  reference,  not  to  erudition,  for 
both  were  very  learned;  but  to  respectability  of  charac- 
ter, in  regard  to  which  Grabe  was  pre-eminent,  and  the 
other  lamentably  deficient.  Another  supposed  error,  is 
the  misunderstanding  of  the  inscription  of  a  Roman 
statue:  which  Justin  supposes  to  have  been  designed  in 
honour  of  Simon  Magus;  but  more  properly  belonged, 
it  is  said,  to  a  Pagan  deity  very  near  to  him  in  the  let- 
ters of  their  names.  Here,  on  the  other  hand,  Justin  is 

*  ti^u.  t  Hg«)i8i|. 

t  Non  tali  auxilio,  nee  defeosoribus  istis,  tempus  eg«t. 


Oj  MonSy  Da'dle  on  the  Fathers.  469 

said  to  be  supported  by  other  respectable  writers:  and 
it  is  argued,  that  neither  he  nor  they  would  have  refer- 
red to,  as  a  known  matter  among  tlie  Romans,  what 
might  have  been  contradicted  by  every  inhabitant  of 
Rome.  Mons.  Daille  also  thinks  it  worth  his  while  to 
record,  that  Justin  made  a  mistake,  as  to  the  remote- 
ness of  the  time  of  David  from  that  of  Christ;  also  the 
opinion  of  the  same  father,  that  the  heavens  are  an  arch, 
built  on  the  waters  as  their  base.  And  besides,  in  quot- 
ing two  passages  of  scripture,  he  names  Zephaniah  and 
Jeremiah,  instead  of  Zechariah  and  Daniel. 

"  Reason  4.  That  the  fathers  have  erred,  in  divers 
points  of  religion;  not  only  singly,  but  also  many  of  them 
together." 

If  the  question,  now  under  consideration,  were  either 
with  the  Roman  catholics,  who  make  a  test  of  tradition 
of  what  is  found  in  the  succession  of  Christian  au- 
thors; or  if  it  were  with  those  among  the  protestants — 
for  such  there  are — who  occasionally  quote  one  or  ano- 
ther father,  in  a  manner  that  implies  his  authority  to  be 
decisive;  the  present  writer,  far  from  contradicting  the 
opposite  use  designed  by  Mons.  Daille,  would  earnest- 
ly recommend  the  mass  of  evidence  which  he  has  here 
brought  together,  to  refute  their  respective  prejudices. 
But  when  the  subject  is  within  the  limits  of  the  ques- 
tion— whether  the  ante-nicene  fathers  have  given  any 
such  instances  of  material  error,  as  should  invalidate 
their  testimony  on  points  comprehended  in  the  high 
and  leading  sense  of  revealed  truth;  it  must  be  here 
fcontended,  that  even  the  ingenuity  and  the  diligence  of 
that  author  have  not  drawn  from  their  writings  any 
thing  to  this  effect. 


4.70  General  Appendix. 

From  desire  of  brevity;  and  with  the  aim  of  merely 
giving  such  general  hints,  as  may  conduct  an  impartial 
reader  of  the  treatise  spoken  of,  to  the  conclusion  here 
intended;  an  opinion  shall  be  given  of  the  reviewed  au- 
thorities of  the  present  chapter,  under  the  following 
general  heads. 

With  the  exception  of  two  matters  to  be  noticed 
hereafter;  the  quotations  given  from  the  fathers  of  the 
first  three  centuries,  are  either  such  fancies  of  their  own, 
as  are  indifferent  to  divine  truth,  although  evidences  of 
human  imperfection  and  infirmity;  or  of  matters,  which 
are  also  not  essential,  but  have  at  least  some  apparent 
sanction  in  the  scriptures. 

Of  the  first  description  is  the  notion,  that  the  angels, 
in  the  antediluvian  ages,  had  fallen  in  love  with  women: 
expressed  by  Justin  and  by  TertulUan;  the  latter  of 
whom  is  also  cited  as  believing,  that  the  divi  ;e  Being 
is  invested  with  a  corporeal  substance.  But  the  difficul- 
ty of  ascertaining  the  precise  sense  in  which  Tertullian 
used  the  words,  and  besides,  the  very  qualified  sense  in 
which,  however  faithful  as  to  facts,  he  can  be  ranked 
among  the  number  of  the  fathers,  renders  it  a  matter  of 
little  moment.  Again,  there  are  the  opinions  of  some  of 
the  fathers  concerning  the  term  of  the  Redeemer's  life, 
extending  it  to  fifty  years;  an  error  doubtless,  but  not 
pregnant  with  any  evil  consequences.  Even  a  diversity 
of  sentiment  as  to  the  duration  of  his  ministry,  has 
been  thought  worthy  of  notice:  and  yet  the  less  preva- 
lent opinion  on  the  subject  has  been  entertained  by  cri- 
tics of  no  mean  fame.  The  necessity  of  administering 
the  eucharist  to  infants,  must  be  considered  as  an  extra- 
vagance:  but  it  grew  out  of  mistaken  inference  from  the 
strong   metaphor  of  scripture — '*  Except  yt   eat   the 


Of  Mom.  Daille  on  the  Fathers.  471 

flesh  of  the  Son  of  man,  and  drink  his  blood,  ye  have  no 
life  in  you."*  The  opinion  of  Irenasus,  that  the  soul, 
after  death,  retains  the  shape  of  its  former  body,  which 
certainly  that  venerable  bishop  could  not  have  known, 
is  also  brought  into  the  account.  Concerning  the  most 
important  of  these  matters,  that  of  infant  communion; 
while  the  Roman  catholics,  to  evade  the  force  of  the 
objection,  must  have  recourse  to  the  plea  of  there  not 
having  been  determinations  of  the  church  concerning  the 
point;  plainly  acknowledging  a  temporary  interruption 
of  tradition  in  this  instance;  the  protestant  may  perceive 
the  error  of  the  notion  in  the  following  circumstance — 
that  the  eucharist  could  not  have  been  designed  for  any 
who  were  incapable  of  joining  in  the  commemoration, 
which  is  the  most  conspicuous  property  of  the  institu- 
tion.  And  the  same  protestant,  may  lament  the  general 
although  temporary  error  of  the  Christian  church  in  this 
respect,  without  conceiving  of  it  as  a  wilful  or  as  a  ma- 
terial dereliction  of  the  truth. 

Of  the  other  description  stated,  was  the  re  baptizing 
of  persons  already  baptized  by  heretics;  which,  how- 
ever erroneous,  according  to  the  maturer  judgment  of 
the  church  in  after  times,  must  be  acknowledged  to  have 
had  a  specious  plea,  in  the  circumstance  of  that  utter 
excision  of  heretics,  which  seemed  implied  in  the  act 
of  excommunication.  Much  more,  in  the  opinion  of 
Christ's  preaching  to  the  dead,  might  there  have  been 
supposed  a  warrant  in  the  passage  of  St.  Peter,  which 
has  been  applied  in  the  same  way  by  very  many  Chris- 
tians in  every  age;  and  which,  in  the  first  establishment 
©f  the  articles  of  the  church  of  England,  made  one  of 

*  John,  vi.  53. 


472  General  Appendix. 

them:  they  being  at  that  time  lorty  in  number;  and 
afterward  reduced  to  thirty-nine,  by  an  omission  of  the 
opinion  here  referred  to. 

As  for  favourable  sentiments  concerning  the  virtuous 
heathen,  cited  in  this  treatise  as  entertained  by  Justin, 
and  by  Clemens  Alexundrinus,  they  are  here  supposed 
substantially  correct;  although  singularly  expressed  by 
these  fathers,  when  the  former  of  them  ranked  such 
heathen  under  the  denomination  of  Christians,  instead 
of  conceding,  that,  without  being  of  the  number,  they 
might  receive  the  benefit  of  the  same  dispensation;  and 
when  the  latter  made  a  comparison  for  which  there  is 
no  warrant,  between  the  light  of  nature,  under  which 
they  lived,  and  the  legal  dispensation  of  the  Jews:  as 
if  the  two  subjects  were  alike  of  the  nature  of  a  cove- 
nant. 

There  are,  however,  two  citations  from  Justin,  taken 
from  the  second  part  of  his  dialogue,  which  cannot  be 
brought  under  either  of  the  descriptions  stated.  One 
of  them,  is  where  he  is  reported  to  represent,  that  the 
nature  of  God  the  Father  is  finite.  So  says  Mons. 
Daille;  although  the  Greek,  inserted  in  his  margin, 
says  no  such  thing,  but  the  contrary;  which  is  further 
evident  from  the  context,  as  the  passage  stands  in  Jus- 
tin. In  this  part  of  the  dialogue,  the  father  speaks  of 
sundry  instances,  in  which  the  divinity  had  manifested 
himself  under  the  old  dispensation;  contending — on  a 
plan  of  interpretation  far  from  being  peculiar  to  him, 
and  which  sundry  places  in  scripture  are  thought  to 
favour — that  those  manifestations  were  through  the  me- 
dium of  the  afterwards  incarnate  Saviour.  Imme- 
diately before  the  passage  in  question,  Justin  refers  to 
certain  places  of  scripture,  concerning  which  he  speaks 


Of  Mons.  DailU  on  the  Fathers,  473 

m  the  following  language;  very  remote,  it  would  seem, 
from  a  limiting  of  the  divine  essence* — "  I  think  it  to 
have  been  sufficiently  explained  by  me,  that  when  my 
God  says — God  went  up  from  Abraham,  or  the  Lord 
spake  to  Moses,  and  God  went  down  to  see  the  tower 
which  the  children  of  men  had  built,  or  when  God  shut 
the  ark  of  Noah  from  without;  you  ought  not  to  think, 
that  the  unbegotten  God  either  ascends  or  descends  to 
any  one.     For  the  unspeakable  Father  and  Lord  of  this 
universe  does  not  come  into  any  place;  neither  does  he 
walk,  nor  sleep,  nor  rise,  but  in  his  own  region,  wherever 
it  may  be,  he  continues,  acutely  seeing  and  acutely 
hearing;  certainly  not  with  eyes  and  ears,  but  by  an  in- 
describable energy,  he  inspects  and  knows  all  things; 
neither  does  any  one  of  us  lie  hid  from  him.  Neither  is 
he  moveable,  nor  to  be  contained  in  any  place,  nor  in 
the  whole  world,   as   existing   before  the  world  was 
founded."     After  such  sentiments  as  these;  it  would 
seem  surprising,  should  the  author  of  them  be  found 
limiting  the  divine  essence,  but  a  few  lines  below,  in 
the  passage  cited  by  the  treatise.  It  is  as  follows,!  after 
an  explicit  reference  to  the  plan  of  interpretation  above 
stated — "  Unless  you  will  thus  understand  the  sacred 
scriptures,  the  matter  will  come  to  this  pass,$  that  it 
was  not  the  Father  who  rained  fire  and  brimstone  upon 
Sodom,  because  that  he   could  not  have  been  at  that 
time  in  Heaven."  The  theory  of  Justin  appears  to  have 
been,  that  the  seat  of  the  divine  glory  being  in  the  high- 
est sense  in  the  heavens,  he  did  not  visibly  manifest 

*  Page  410,  Thirlby's  Justin.  t  Book  2,  p.  63. 

\  This  is  omitted  by  Mons.  Daiile,  although  the   Greek,  is  in- 
serted in  his  margin. 

Vol.  IL  3  o 


474  General  Appendix. 

himself,  but  through  the  intermediate  ministry  of  his 
Son.  Whether  Justin  reasoned  well  or  otherwise,  when 
he  contended  for  this  as  the  only  way  in  which  the  Father 
of  all  sensibly  displayed  himself  to  his  creatures,  is  a 
question  having  nothing  to  do  with  the  charge,  against 
which  he  is  here  defended.  The  father  may  have  rea- 
soned incorrectly,  without  circumscribing  the  divine 
presence;  the  contrary  of  which,  is  here  contended  to 
have  been  his  design  in  the  recited  passage. 

Another  from  the  same  father,  is  where  he  declares 
his  belief  in  the  millennium:  an  innocent  error,  surely, 
if  it  be  one;  and  what  might  have  arisen  simply  from 
too  literal  an  understanding  of  what  the  prophets  had 
foretold  of  the  concluding  glories  of  the  Messiah's 
kingdom.  But  there  is  here  conceived  to  be  a  mistaking 
of  what  is  said  on  the  subject;  when  the  treatise  states, 
that  he  considered  it  as  held  by  all  catholics;  since  he 
says  expressly,  that  there  were  many  of  a  pure  and 
pious  belief,  who  did  not  embrace  the  opinion.  And 
when,  in  another  part  of  the  passage,  he  opposes  the 
orthodox  belief,  to  that  of  persons  who  ought  no  more 
to  be  called  Christians  than  the  Samaritans  should  be 
called  Jews;  reckoning  as  a  part  of  the  censured  error, 
that  souls  immediately  after  death  are  transported  up 
into  heaven;  he  considered  this,  as  in  contrast  with  the 
doctrine  of  the  resurrection.  That  he  might  reasona- 
bly place  these  sentiments  in  contrast,  appears  from  the 
two  following  circumstances;  that  the  latter  was  denied 
by  the  gnostics,  against  whom  Justin  here  declares  his 
mind;  and  that  the  former,  however  customary  in  mo- 
dern speech,  was  unknown  in  the  ancient  church;  the 
blessedness  of  the  intermediate  state  being  not  con- 
ceived of  as  a  translation  to  heaven;  which,  agreeably 


Of  Mons.  Daille  on  the  Fathers.  4^5 

to  scripture,  was  thought  delayed  to  the  consummation 
of  bliss  in  body  and  in  soul. 

The  very  passage  thus  produced  by  Mons.  Daille, 
in  order  to  prove  that  Justin  considered  the  doctrine  of 
the  millennium  essential  to  Catholicism,  and  that  all  the 
learned  were  of  the  opinion,  is  introduced  by  Dr. 
Priestley,  in  his  evidences  of  Christianity,*  to  prove  that 
the  same  father  held  the  doctrine  of  an  human  soul  to 
be  an  heresy.  With  every  degree  of  respect  for  the 
learning  of  those  writers,  not  amounting  to  a  blind  sub- 
mission to  their  authorities;  the  present  writer  denies, 
that  the  opinion  of  either  of  them  is  to  be  found  in  the 
passage:  And  as  the  questions  concerning  it  are  here 
conceived  to  be  important,  the  passage  is  set  down  as 
follows — It  is  in  the  dialogue  with  Tryphoif  who 
asks  Justin,  whether  he  will  deny  that  the  Christians  look 
for  an  happy  condition  of  Jews  and  people  of  other 
nations  in  Jerusalem;  describing  this,  in  terms  exactly 
answering  to  the  millennium.  Justin's  answer  is — "  I 
am  not  reduced,  Trypho,  to  such  straits,  as  that  I  should 
speak  otherwise  than  as  I  think.  I  have  confessed  to 
you  before,  that  I  and  that  many  who  think  with  me, 
expect  that  this  will  be,  as  you  clearly  know;  but  I  sig- 
nified to  you,  that  many  even  of  the  Christians  who  are 
of  pure  and  pious  sentiment,  do  not  acknowledge  this. 
I  said  moreover,  that  there  are  some  who  are  called 
Christians,  but  are  worshippers  of  no  divinity,  and  im- 
pious heretics;  since  they  teach  things  that  are  alto- 
gether blasphemous,  and  impious,  and  foolish.  Ac- 
cordingly, to  assure  you  that  I  do  not  say  these  things 
to  you  only,  I  will  compose,  according  to  my  ability,  a 

*  Discourse  8.  f  Thirlby'sed.  p.  311. 


476  General  Appendix. 

work  of  all  these  our  disputations;  where  I  will  record, 
that  I  profess  what  I  now  acknowledge  before  you.  For 
I  resolve,  that  not  men  or  human  doctrines,  but  God 
and  the  discipline  delivered  by  him,  are  to  be  followed 
by  me.  For  although  you  have  conversed  with  some 
who  are  called  Christians  and  do  not  assent  to  this  arti- 
cle, but  even  dare  to  speak  evil  of  the  God  of  Abra- 
ham, the  God  of  Isaac  and  the  God  of  Jacob;  and  who 
say  that  there  is  no  resurrection  of  the  dead,  but  that 
their  souls  are  received  into  heaven  as  soon  as  they  die; 
you  are  not  to  esteem  these  to  be  Christians,  any  more 
than  if  any  one  would  examine  correctly,  he  would  say 
that  the  Sadducees  or  like  sects*  are  Jews;  but  that  they 
are  called  Jews  and  the  sons  of  Abraham,  and  those 
who  confess  God  with  their  lips,  as  God  himself  com- 
plains, while  their  heart  is  far  from  him.  But  I 
and  those  Christians  who  are  in  all  things  of  a  right 
opinion,  know  both  that  there  will  be  a  resurrection  of 
the  flesh,  and  that  there  will  be  a  thousand  years  in 
Jerusalem,  restored,  and  adorned,  and  enlarged,  as  Eze- 
kiel  and  Isaiah  and  others  prophesy." 

Concerning  the  foregoing  passage,  the  appeal  is  here 
made,  1st,  in  regard  to  Mons.  Daille,  whether  it  do  not 
say  directly  the  contrary  of  what  he  states  it  to  say,  by 
means  of  a  variation  from  the  literal  sense  of  the  origi- 
nal? For  he  translates  the  words  of  the  originalf  as 
for  me,  and  the  rest  of  us  that  are  true  Christians,  f 

*  Here  he  names  sundry  sects. 

t  o^dayiuftovtq  xttret  7ra»r»  ^^la-rietvi' 

\  Dr.  Priestley  was  of  opinion,  that  Justin  pronounced  a  harsh 
sentence  on  the  gnostics,  when  he  denied  that  they  were  Chris- 
tians. It  seems  no  harsher,  than  the  sentences  passed  on  them  hy 
St.  Paul  and  by  St.  John,  if  the  construction  commonly  given  by 


Of  Mons.  Daille  on  the  Fathers.  477 

Whereas  his  whole  comment  will  be  done  away,  if  there 
be  taken  the  more  exact  version — *'  Those  who  are 
Christians  of  a  right  opinion  in  all  things."  A  writer 
may  be  so  far  partial  to  his  own  opinions,  as  to  con- 
ceive  them  to  be  exacted  by  entire  rectitude  of  senti- 
ment; and  yet  not  contend  for  them,  as  a  necessary  part 
of  Christian  verity. 

What  is  here  thought  the  mistake  of  Dr.  Priestley 
will  be  obviated,  if  Justin  is  conceived  of  as  levelling 
his  remark — which  was  undoubtedly  the  fact — at  the 
gnostics;  who  denied  the  resurrection,  and  who  held, 
that  the  world  was  created,  not  by  the  supreme  Deity, 
but  by  a  being  of  an  evil,  or  at  least  of  an  imperfect 
nature:  and  this  is  what  is  meant  by  speaking  evil  of 
the  God  of  Abraham,  Isaac,  and  Jacob.  Had  there 
attached  to  the  censure  of  these  things  a  censure  of  the 
belief  of  there  being  such  an  agent  as  the  human  soul, 
the  passage  would  have  been  to  Dr.  Priestley's  purpose. 
But  it  is  of  the  soul's  going  immediately  to  heaven. 
Now  the  intermediate  blessedness  of  the  righteous,  is 
expressed  in  scripture  by  the  being  in  Abraham's  bo- 
som— in  paradise — with  the   Lord — and  the  like:   and 

commentators  to  the  following  texts  (besides  others)  be  correct — 
I  Tim.  vi.  20. — 2  Tim.  ii.  18. —  I  John  ii.  18 — and  iv.  2,  3. — 
Eusebius  gives  a  very  bad  account,  as  well  of  the  practices,  as  of 
the  principles  of  those  gnostics.  From  Dr.  Priestley's  remark  on 
the  quotation  it  would  seem — although  this  could  hardly  have 
been  intended  by  him — as  if  the  severity  of  Justin's  censure  fell 
altogether  on  the  position  of  the  soul's  going  to  heaven  immedi- 
ately on  death:  whereas  it  belongs  to  three  connected  dogmas  in 
the  aggregate — the  blaspheming  of  the  divine  giver  of  the  old 
dispensation — the  denial  of  the  resurrection — and  the  said  posi- 
tien  concerning  the  soul. 


478  General  Appendix. 

the  mention  of  the  invisible  world*  is  connected  with 
the  condition  both  of  the  righteous  and  of  the  wicked. 
Accordingly,  there  seems  required  some  very  express 
text — and  the  present  writer  knows  of  none — in  favour 
of  the  expression  of  an  immediate  translation  to  heaven; 
in  order  to  justify  that  manner  of  speech,  on  the  part  of 
those  who  believe  in  the  existence  of  the  human  soul; 
and  of  course,  to  justify  the  inferring  unfavourably  to 
the  belief  of  there  being  such  an  agent,  from  this  part  of 
Justin's  censure  of  the  gnostics. 

It  is  the  more  surprising,  that  such  a  sense  should  be 
adduced  from  Justin,  when  he  is  found  repeatedly  recog- 
nizing the  soul,  as  an  agent  distinct  from  all  properties 
of  body.  A  few  places  shall  be  given  from  his  first 
apology. t  After  mention  of  the  pagan  belief  of  a  judg- 
ment by  Rhadamanthus  and  Minos — "  This  very 
thing  we  say,  will  be  done,  but  by  Christ,  and  in  the 
same  bodies  with  their  souls  united  to  them. "J  "  Again 
when  we  assert,  that  souls,  after  death,  are  endued  with 
sense;  and  that  those  of  the  wicked  indeed  are  tor- 
mented, but  that  those  of  the  good,  exempt  from  pu- 
nishment, are  happy;  we  seem  to  assert  these  things, 
with  the  poets  and  the  philosophers. "§  "  In  that  which 
was  said  to  Moses  in  the  bush — I  am  the  God  of  Abra- 
ham and  the  God  of  Isaac  and  the  God  of  Jacob  and 
the  God  of  your  fathers,  it  is  signified  that  these  dead 
persons  remain,  and  belong  to  Christ."  These  passages 
— rit  is  here  conceived — are  not  at  all  in  harmony  with 
the  uncomfortable  doctrine  of  the  sleep  of  the  soul; 
much  less  with  that  of  there  being  in  nature  no  such 

»  •X'«j.  t  Thirlby,  page  12.  |  Page  31. 

§  Apology,  page  94. 


Of  Mons,  Daille  on  the  Fathers*  479 

agent,   the    latter   of    which   was   the   belief  of   Dr. 
Priestley. 

The  following  passages  from  the  same  author,  are 
especially  in  point.  As  the  others  were  from  the  Apo- 
logy, these  are  from  the  Dialogue.  He  says*  '*  But 
I  affirm  that  all  souls  do  not  die:  for  that  would  be 
truly  a  gain  to  bad  men.  What  then?  The  pious  remain . 
in  some  better  place;  but  the  unjust  and  wicked,  in  a 
worse  place;  waiting  the  time  of  judgment."  Also,! 
improving  certain  petitions  in  the  psalms,  he  advises  to 
make  the  same  requests  of  God  at  the  end  of  life;  that 
he  may  drive  off  every  malignant  spirit,  lest  he  take 
our  souls;  adding — "  For  that  souls  remain,  1  have 
proved  to  you  by  the  fact,  that  the  witch  of  Endor" 
(his  name  for  her  is  Ventriloqua  Pythonissa)  '*  called 
up  the  soul  of  Samuel." 

The  writer  of  this,  conceiving  the  subject  to  be  im- 
portant, and  trusting  that  it  will  be  scarcely  possible  to 
attend  to  the  passage  as  it  stands  in  Justin,  without 
perceiving  the  mistake  of  Dr.  Priestley,  takes  occasion 
to  mention  another  mistake  of  the  same  author,  on  the 
Same  subject,  in  quoting  Josephus.  This  ancient  histo- 
rian, is  cited  in  the  "  History  of  the  corruptions  of 
Christianity,"  as  rejecting  the  doctrine  of  the  human 
soul;  on  the  ground  of  his  speaking  contemptuously 
of  some  notion  of  the  Greek  philosophers  on  the  sub- 
ject. Without  going  into  the  inquiry  of  what  is  the  real 
meaning  of  the  passage  quoted  from  Josephus,  it  may 
be  presumed,  that  the  construction  given  to  it  cannot 
be  correct;  because  of  the  many  places  in  which  he 
affirms  the  very  matter,  supposed  in  that  single  place 

*  Page  148,  Thirlby,  f  Page  364, 


480  General  Appendix. 

to  be  denied  by  him.  As  where*  he  mentions  with  ap- 
probation concerning  the  pharisees — "  They  believe  the 
immortality  of  the  soul,  and  a  future  state  of  reward 
and  punishment  in  another  world."  As  wheref  speak- 
ing of  the  general  expectation  of  the  Jews  concerning  a 
reward  of  well-doing,  he  says — "  They  look  upon  death 
itself,  only  as  the  blessed  means  of  transporting  them 
from  this  life  to  a  better:"  and  as  where,  in  his  dis- 
course  on   the  Maccabees,  speaking  of  the  death  of 
Eleazar  the  high  priest,  and  of  the  mother  and  her  seven 
sons,  by  the  order  of  the  tyrant  Antiochus,  he  adds — 
"  The  encounter  was  truly  divine;  virtue  was  in  this 
case  the  judge  of  the  combat,  and  disposer  of  the  prize; 
and  patience  was  the  proof  and  exercise.  To  this  the 
victory  was  to  be  adjudged;  and  immortality  and  bliss 
were  the  rewards  of  him  that  conquered." 

The  passage  here  supposed  to  be  misapprehended,  is 
in  the  Second  Book  of  the  Wars  of  the  Jews:  and  the 
point  there  stated  as  the  belief  of  the  Essenes,  which 
Josephus  compared  to  the  fancies  of  the  Greek  philo- 
sophers; was  the  soul's  being  of  the  same  substance 
with  the  subtilest  air;  in  consequence  of  which,  imme- 
diately on  its  being  freed  from  corporeal  bonds,  it 
mounted  upwards  to  the  region  of  bliss.  The  fallacy 
is  much  the  same,  as  in  the  instance  of  the  quotation 
from  Justin. 

"  Reason  5.  That  the  fathers  have  strongly  contra- 
dicted one  another,  and  have  maintained  different 
opinions,  in  matters  of  very  great  importance." 

If  Mons.  Daille  had  introduced  under  this  head  only 
the  difference  of  opinion  between  Justin  and  later  wri- 

*  B.  18,  chap.  2.  t  Answer  to  Apion,  b.  2. 


OfMons.  Daille  on  the  Fathers.  481 

ters — whether  there  had  been  a  real  or  only  a  fictitious 
appearance  of  the  ghost  of  Samuel  to  Saul,  it  might  be 
thought  hardly  worth  while  to  make  any  comment 
under  this  head.  The  same  may  be  said  of  that 
other  from  Tertullian,  of  the  derivation  of  souls  from 
fathers  to  children;  in  which  he  is  contradicted  by  Aus- 
tin; who  held  the  soul  to  be  created  immediately  on  its 
union  with  the  body:  although  here,  indeed,  a  painful 
sensibility  must  be  produced  on  finding,  that  even  in 
Ter^uUian's  day,  he  at  least  began  to  speculate  on  such 
unmeaning  subtleties.  But  there  is  something  more  im- 
portant in  the  controversy  concerning  the  millennium, 
and  in  the  unhappy  consequences  which  attended  that 
concerning  the  time  of  keeping  Easter.  That  there  were 
contrary  sides  taken  by  Christians  on  both  these  sub- 
jects, within  the  term  here  treated  of,  must  be  acknow- 
ledged. That  on  the  first  question,  the  one  or  the  other 
side  may  have  been  maintained  without  breach  either 
of  charity  or  of  netessary  truth,  and  that  this  was  so 
conceived  of  within  the  term,  will  hardly  be  denied. 
That  the  latter  subject  should  ever  have  been  elevated 
into  matter  of  very  zealous  debate,  cannot  but  be  con- 
sidered as  one  of  the  many  monuments  of  human  frail- 
ty. And  when  the  debate  arose  to  the  scale  of  wralh, 
which  produced  poge  Victor's  excommunication  of 
the  eastern  churches,  it  was  worse  than  frailty,  being  in 
opposition  to  the  very  spirit  of  the  gospel.  This  how- 
ever is  a  stain,  which  can  hardly  be  considered  as  fixed 
on  the  character  of  the  Christian  church  in  general;  the 
great  body  of  whom  disapproved  of  the  violence  of 
Victor;  and  one  effect  of  this,  was  the  very  seasonable 
expostulation  of  Irenajus.  What  Mons.  Daille  has 
stated  concerning  the  fathers  under  the  present  head, 
Vol.  II.  3  p 


482  General  Appendix. 

goes  pointedly  to  the  purpose  for  which  it  is  brought — 
that  a  determinate  test  of  truth  ought  not  to  be  sought 
in  a  quarter,  in  which  there  obtains  an  opposition  so 
palpable.  But  the  author  of  the  treatise  seems  to  wea- 
ken his  own  cause,  when  he  asks  towards  the  conclu- 
sion— "  Why  may  they  not  have  held  the  same  diver- 
sity of  opinion  touching  the  point  of  the  eucharist,  the 
authority  of  the  church,  the  power  of  the  pope,  free- 
will, or  purgatory?"  On  every  question  between  the 
protestants  and  the  Roman  catholics  on  these  points, 
either  the  fathers  held  an  unanimous  opinion,  in  favour 
of  what  is  now  called  protestantism;  or  the  subjects 
were  unknown  among  them:  which  proves  the  tenets 
of  the  latter  to  be  of  more  recent  origin,  and  therefore 
errors. 

The  distinction  taken  by  the  writer  of  this,  between 
principal  and  subordinate  differences,  might  have  been 
traced  by  Mons.  Daille,  in  almost  every  controversy  of 
importance.  For  an  example,  there  shall  be  here  taken 
that  between  the  Calvinists  and  the  Arminians.  The 
differences  on  the  several  points,  will  be  acknowledged 
to  have  been  defined  by  the  many  very  learned  men, 
who  have  written  on  the  respective  sides.  Now  if  any 
person  should  be  disposed  to  assert,  either  that  the  Cal- 
vinist  or  that  the  Arminian  writers  contradict  one  ano- 
ther, and  that  therefore  there  is  no  ascertaining  the 
opinions  constituting  either  Calvinism  or  Arminianism, 
what  abundant  matter  might  he  find  to  sustain  his  posi- 
tion, on  the  plan  adopted  in  this  treatise!  It  shall  be  here 
exemplified,  in  the  Calvinistick  writers  only.  There  is, 
in  the  first  place,  the  bitter  dispute  between  the  supralap- 
sarians  and  the  sublapsarians;  which  has  much  sub- 
sided, indeed,  since  the  synod  of  Dort;  but  was  not 


Of  Mons.  Daille  on  the  Fathers.  483 

determined  by  that  body:  the  canons  being  so  framed 
as  not  to  be  contrary  to  either  side.     As  predestination 
affects  infants,  Calvin  was  of  opinion,  that  an  elect  num- 
ber of  those  of  them  who  have  been  initiated  into  the 
church  by  baptism,  dying  before  they  become  adult, 
are  converted  in  some  way  not  to  be   comprehended: 
whereas  Beza,  his  immediate  successor  in  the  divinity 
chair  of  Geneva,   appeals  to  it  as  a  known  truth,  that 
many   millions   of  infants,  who   are  baptized,  perish 
everlastingly.     On  free-will,   the  aforesaid  reformer* 
declares  not  only  against  the  thing  itself;  but  against 
the  name,  as  fruitful  of  arrogancy:  and  yet  Turretine, 
another  of  his  successors,  complains  of  it  as  a  calumny, 
that  he  and  those  who  think  with  him  are  said  to  reject 
both  the  name  and  the  thing  itself.     On  the  subject  of 
perseverance  also,  some  Calvinists  have  held — for  in- 
stance, bishop  Overall,  in  the  reign  of  Queen   Eliza- 
beth— that  there  may  be  a  total,  although  not  a  final 
falling  from  grace;  contrary  to  the  sentiments,  gene- 
rally, of  those  who  consent  with  them  in  the  system. 
Here  is  a  single  example;  but  it  might  be  supported 
by  innumerable  instances,  showing,  that  contradiction 
concerning  certain  attributes  of  any  subject,  does  not 
hinder  there  being  an  agreement,  according  to  a  known 
standard,  as  to  the  more  material. 

"  Reason  6.  That  neither  those  of  the  church  of 
Rome,  nor  the  protestants,  do  acknowledge  the  fathers 
for  their  judges  in  points  of  religion,  but  do  both  of 
them  reject  such  of  their  opinions  and  practices,  as  are 
not  for  their  gust.     An  answer  to  two  objections  that 

*  Calvin. 


484  General  Appendix. 

may  be  made  against  what  has  been  here  delivered  in 
this  discourse." 

That  this  is  true  concerning  protestants,  must  be  evi- 
dent to  all:  it  being  the  most  prominent  principle  of  all 
the  churches  of  the  reformation;  there  being  under- 
stood, however,  what  Mons.  Daille  himself  insinuates, 
that  the  fathers  may  be  of  use  in  confirming  what  is  al- 
leged to  be  in  scripture,  or  at  least,  in  proving  the  nul- 
lity of  opinions  not  found  in  these  writings  next  in 
point  of  time. 

That  the  Roman  catholics  entertain  a  like  hesitation, 
to  submit  without  reserve  to  the  same  tribunal,  is  not 
so  generally  understood;  but  is  satisfactorily  proved  in 
the  quotations  given.  In  short,  it  seems  impossible 
for  them  to  disengage  themselves  from  the  imputation 
of  a  circular  way  of  arguing;  in  proving  the  doctrine  of 
the  present  church  by  the  traditionary  doctrine  of  the 
fathers;  and  in  judging  of  the  truth  or  the  falsity  of 
these,  by  the  more  modern  decisions  of  the  church. 
But,  the  writer  of  this  has  nothing  further  to  suggest 
under  the  present  head;  since  it  must  appear  from  the 
terms  of  the  proposition,  that  it  is  foreign  to  the  pur- 
pose for  which  he  writes.  Neither  does  he  see  occasion 
to  remark,  on  what  the  author  of  the  treatise  foresees  as 
two  objections  to  his  whole  discourse;  except  of  a  con- 
cession,  which  he  makes  under  the  second  objection; 
the  notice  of  which  is  reserved  for  the  conclusion  of 
this  appendix. 


Of  Mons.  Daille  oji  the  Fathers.  485 


*    SFXTION  III. 

Of  the  evil  tendency  of  some  of  Mons.  DailWs  reason- 
ings, on  certain  important  controversies. 

Some  of  his  reasons  tend  to  lessen  the  certainty  oi"  the  standard 
of  scripture — injury  to  protestantism— in  doctrine— in  discipline — 
and  in  worship — advantage  given  to  Socinians — and  to  Arians — 
the  influence  of  Mons.  i.aille's  treatise,  supposed  to  have  been 
unfavourable  to  divine  truth. 

The  controversies  here  in  view,  are  with  the  deists, 
with  the  Roman  catholics,  and  with  the  Socinians  and 
the  Arians.  Intimations  in  regard  to  the  first  two  have 
been  already  given;  but  it  is  here  wished  to  bring  the 
remarks  which  have  been  made,  more  directly  to  the 
points  on  which  they  respectively  seeTi  to  bear.  And 
let  it  be  noticed,  that  the  writer  of  this  does  not  think 
himself  called  on  to  accommodate  his  argument  to  the 
refutation  of  these  classes  of  persons.  He  indeed  con- 
ceives himself  bound  to  speak  of  their  opinions,  no 
otherwise  than  as  they  are:  but  his  object  is,  on  the 
ground  of  these  opinions,  to  argue  with  those  who  re- 
ject them  equally  with  himself — how  injurious  to  their 
common  cause,  is  the  very  low  estimation,  to  which 
Mons.  Daille  and  those  who  think  with  him  would  re- 
duce the  testimonies  of  the  fathers,  and  especially  when 
they  make  light  of  them  in  the  Calvinistick  controversy. 
First;  of  the  controversy  with  the  deists:  the  reasons 
in  the  treatise,  which  seem  to  have  a  dangerous  effect 


486  General  Appendix. 

on  this,  are  the  fourth,  the  fifth  and  the  eighth  of  the 
first  book. 

If  the  few  instances  produced  of  interpolations  in  the 
fathers,  create  an  uncertainty  how  many  unknown  in- 
terpolations there  may  be,  and  of  course,  what  degree 
of  credit  is  to  be  given  to  any  thing  passing  under  their 
name,  it  seems  difficult  to  rescue  the  sacred  scriptures 
from  the  same  objection;  since  it  is  but  to  open  Mills 
or  Wetstein  or  Griesbach,  or  any  such  laborious 
searcher  after  the  integrity  of  the  sacred  text,  in  order 
to  perceive  that,  of  the  readings  given  by  thtm,  one 
only  in  each  instance  can  be  correct;  and  therefore,  to  a 
considerable  proportion  of  the  church,  there  must  have 
been  omissions  in  some  instances  and  additions  in 
others.  Be  it,  that  all  such  to  be  gathered,  are  unim- 
portant as  to  essential  truth.  And  this  is  a  fact  the  more 
to  be  relied  on,  in  consequence  of  recent  labours;  par- 
ticularly those  of  the  late  Dr.  Kennicott;  which,  after 
all  the  royal  and  national  patronage  received,  and  the 
faithful  application  of  it,  have  not  brought  forth  any 
such  discoveries,  as  impeach  the  sufficiency  of  the  com- 
mon translation  of  the  scriptures.  They  rather  tend  to 
confirm  the  credit  of  it;  and  therefore  diminish  the  ge- 
neral supposition  of  the  extent  of  the  variations.  But 
this  does  not  meet  the  force  of  the  argument  pervading 
the  treatise;  which  contends,  that  where  alterations  are 
known  to  have  taken  place,  there  is  no  knowing  to  what 
extent  they  may  have  gone.  Besides  the  variations  of 
inferior  note,  there  is  the  very  signal  one  of  1  John  v.  7. 
It  is  given  up,  as  is  here  supposed,  by  the  best  critics 
generally  of  the  present  day,  and  allowed  by  them  to 
be  no  part  of  the  sacred  text,  not  excepting  those  who 
are  fully  in   the  belief  of  the  doctrine,  which  it  has  a 


Of  Mons.  Daille  on  the  Fathers.  487 

tendency  to  support.  Even  supposing  them  to  be  mis- 
taken; still,  under  so  respectable  an  opposition  of  sen- 
timent, an  ordinary  reader  must  at  least  be  left  in  doubt, 
as  to  the  authenticity  of  the  text;  and  if  this  be  doubt- 
ful, then,  on  the  principle  here  in  question,  the  same 
applies  to  every  other. 

That  the  fathers  wrote  in  Latin  and  in  Greek,  and 
that  these  languages  have  their  respective  idioms,  is  one 
of  the  last  objections  which  might  have  been  expected, 
from  an  advocate  for  the  sufficiency  of  scriptures,  in- 
dited in  Greek  and  Hebrew.  There  also  applies  equal- 
ly to  both  classes  of  composition,  that  they  occasionally 
give  their  senses  in  figurative  language.  When  the  Sa- 
viour of  the  world  speaks  of  himself  as  a  vine,  or  as  a 
door;  when  he  calls  bread  his  body  and  wine  his  blood; 
and  when  he  represents  the  difficulty  of  some  duties, 
under  the  emblems  of  cutting  off  a  right  hand  and  pluck- 
ing out  a  right  eye;  no  one  can  deny,  that  these  are 
figurative  ways  of  speaking:  and  very  many  other  in- 
stances might  be  given;  to  the  utter  ruin  of  the  Chris- 
tian cause,  if  figures  are  presumed  to  be  impenetrable 
covers  of  a  speaker's  or  of  a  writer's  meaning — which 
is  here  supposed  very  far  from  being  agreeable  to  fact. 

The  like  remarks  apply,  to  the  difference  between  the 
ancient  and  the  modern  use  of  the  same  terms;  espe- 
cially, where  this  demands  a  reference  to  ancient  cus- 
toms. When  the  Messiah  affirms,  that  new  wine  should 
be  put  into  new  bottles,  and  not  into  old  ones  lest  they 
burst;  who  would  understand  this,  without  being  told, 
that,  contrary  to  modern  management,  the  bottles  were 
of  leather?  and  when  the  same  blessed  person  illustrates 
his  instructive  lessons,  by  the  mention  of  one  who  took 
a  far  journey,  to  receive  for  himself  a  kingdom,  and  to 


•488  General  Apl)€ndix. 

return  a  sovereign  over  those  whom  he  had  left  his  fel- 
low citizens;  who  would  not  think  this  lo  be  an  extra- 
ordinary mean  of  elevation  to  the  sovereignty  in  any 
country;  unless  informed,  that  the  favour,  under  which 
alone  the  pre-eminence  could  have  been  obtained,  was 
not  within  the  country  itself,  but  in  the  metropolis  of 
the  Roman  empire?  of  the  like  to  these,  also,  many  in- 
stances might  be  produced. 

When  the  treatise  speaks  of  the  distinction  between 
things  necessary  and  things  probable;  it  is  here  suppos- 
ed, that  the  former  word  is  used  as  synonymous  with 
certain:  this  being  the  proper  opposite  of  the  other.  If 
so,  it  must  be  confessed,  that  this  has  no  parallel  in  re- 
gard to  scripture.  But  when  the  treatise  further  speaks, 
of  what  is  either  more  or  less  necessary;  that  is,  as  is 
here  supposed  to  be  the  meaning  of  the  \vord,  needful 
to  be  rightly  apprehended  or  believed;  it  is  very  clear, 
that  the  scriptures  have  not  precisely  marked  the  de- 
gree of  importance  of  every  truth.  This,  indeed,  may 
be  ascertained  by  the  nature  of  the  subject.  For  in- 
stance, there  may  be  made  to  follow  from  the  Messiah*s 
being  about  thirty  years  old  when  he  began  to  pre?ch, 
that,  at  his  crucifixion,  he  could  not  have  been  many 
months  more  than  thirty-three;  and  some  think  less  by 
two  whole  years.  Yet  it  seems,  that  there  were  those 
in  ancient  times,  who  imagined  him  to  have  been  bor- 
dering on  fifty;  erroneously  inferring  this  from  what 
was  said  to  him  by  the  Jews — "  thou  art  not  yet  fifty 
years  old,  and  hast  thou  seen  Abraham?"  Mons.  Daille 
has  mentioned  this,  among  his  enumerated  mistakes. 
No  one,  however,  will  put  it  on  a  footing  with  the  over- 
looking of  Christ's  propitiatory  sacrifice  for  sin,  or  his 
future  judging  of  the  world.    And  yet  tlie  exact  extent 


Of  Mons.  Bailie  on  the  Fathers,  489 

of  the  importance  of  these  two  subjects  is  not  measured, 
any  more  than  that  of  the  revelation  of  his  age.  But 
without  this  relative  standard,  it  would  seem  from  the 
treatise,  that  the  importance  of  any  thing  recorded  is 
not  to  be  ascertained. 

The  respectable  author  of  the  treatise,  is  not  here 
charged  with  the  consequences  described.  On  the; 
contrary,  he  is  held  to  be  entided  to  an  allowance  not 
granted  by  him  to  the  fathers — the  supporting  of  a  fa- 
vourite position  not  contemplated  in  all  its  consequen- 
ces, by  arguments  which  have  an  unfavourable  aspect 
on  some  other  subjects,  unregarded  at  the  time. 

Secondly,  in  regard  to  the  controversy  with  the  Ro- 
man catholics.  In  the  beginning  of  this  chapter,  it  was 
intimated,  that  their  leading  doctrines  cannot  stand  be- 
fore the  test  of  orthodoxy,  in  the  writings  of  the  early 
fathers;  and  further,  that  Mons.  Daille,  prevented  as  he 
was  from  taking  this  ground  by  the  circumstances  there 
stated,  gave  up  a  great  advantage  of  the  prolestant 
cause.  The  same  sentiment  has  been  occasionally  ex- 
pressed, in  the  remarks  on  the  reasonings  of  this  author. 
In  order  the  better  to  establish  what  has  been  held  out 
to  this  effect,  an  instance  shall  be  here  given,  under 
each  of  the  heads  of  doctrine,  of  worship,  and  of  disci- 
pline. And  the  three  subjects  contemplated  are  tran- 
substantiation,  image  worship,  and  the  papal  supre- 
macy. 

On  the  subject  of  transubstantiation,  the  author  of 
the  treatise  might  have  met  the  advocates  of  that  doc- 
trine, on  the  ground  of  sundry  authorities  from  the  fa- 
thers. There  is  that  of  Justin  in  his  first  apology;  who, 
after  describing  the  solemnity  of  the  administration  of 
the  Eucharist,  in  which  the  president  offers  up  prayer 

Vol.  II.  3  (^ 


490  General  Jppendix, 

and  thanksgiving  over  the  bread  and  wine,*  says — "  a 
distribution  and  communication  is  made  to  every  one 
present,  of  the  things  for  which  thanks  were  given,  but 
it  is  sent  to  the  absent  by  the  deacons."  And  again 
in  his  dialogue,  in  which  he  speaks  of  "  the  bread  which 
our  Christ  delivered  to  us  to  make  a  remembrance  of 
his  body"  and  "  the  cup  which  he  delivered  in  remem- 
brance of  his  blood."  There  is  that  of  TertuUian,  who, 
in  quoting  the  words  of  the  institution  says  (against  the 
Jews)  "  calling  the  bread  his  body;"  and  (against  Mar- 
cion)  adds  to  "  this  is  my  body,"  the  explanatory  com- 
ment— "  that  you  may  understand  that  he  gave  bread, 
as  the  figure  of  his  body."  And  to  name  but  one 
place  more,  among  the  many  which  might  be  given, 
there  is  that  of  St.  Cyprian,  who  says — "  Christ  gave 
with  his  own  hands  bread  and  wine"  (meaning  in  the 
Paschal  supper)  "  but  on  the  cross  he  gave  his  body."t 
And  again  (3d  epistle)  "  wine  by  which  Christ's  blood 
is  declared." 

It  is  but  fair,  to  represent  what  the  advocates  for  the 
doctrine  bring  against  such  clear  authorities  as  these. 
They  tell  of  a  place  of  Ignatius's  epistle  to  the  Smyr- 
neans,  in  which  he  speaks  of  certain  heretics,  of  whom 
he  says — "  they  do  not  admit  of  Eucharists  and  obla- 
tions, because  they  do  not  admit  the  Eucharist  to  be 
the  flesh  of  our  Saviour  which  suffered  for  us."  But 
this  is  sufficiently  explained  by  the  fact,  that  these  here- 
tics did  not  admit  the  incarnation  of  Christ:  of  course, 

*  Page  98,  Thirlby's  Justin. 

t  The  first  of  the  two  quotations  here  given  from  St.  Cyprian 
is  from  the  treatise  de  unctione,  reckoned  spurious  by  the  best 
critics:  and  therefore  the  citation  is  here  reckoned  of  no  further 
authority,  than  in  relation  to  those  who  defend  the  tract.  It  has 
T»een  quoted  by  Roman  catholic  authors  of  great  name. 


Of  Mons.  Da'tlle  on  the  Fathers.  491 

the  argument  applied  with  full  force,  to  the  figurative 
sense  of  Christ's  body  and  blood.  They  could  not  ce- 
lebrate in  figure,  what  they  did  not  believe  in  reality. 
Again,  Tertullian  is  introduced,  saying  (against  Mar- 
cion,  book  4.  chap.  10.)  "  the  bread  taken  and  distri- 
buted to  his  disciples  he  made  his  body."  Now  even 
if  Tertullian  had  not  elsewhere  explained  these  words 
by  the  addition — "  that  is  the  figure  of  my  body,"  they 
would  be  resolveable  into  such  a  figure;  as  when  the 
picture  of  a  man  is  called  the  man  himself. 

These  are  the  only  authorities  of  any  note,  from  the 
space  of  time  here  in  contemplation,  so  far  as  is  known 
to  the  writer  of  this,  and  without  taking  in  known  for- 
geries, such  as  the  tract  "  de  coena  domini,"  fathered 
on  Cyprian.  And  let  it  be  noticed,  that  the  brevity 
with  which  the  authorities  are  stated  is  owing  to  the 
consideration,  that  the  object  of  them  is  not  to  prove 
the  protestant  doctrine,  but  to  show  from  passages, 
the  plain  sense  of  which  will  be  admitted  by  protest- 
ants,  how  unwisely  they  act,  when  they  abandon  such 
testimonies  in  controversy. 

This  is  the  more  to  be  lamented,  as  in  that  case,  and 
indeed  by  a  stronger  bearing  of  their  argument,  it  ap- 
plies even  to  silence  within  the  times  in  question.  Si- 
lence itself  operates  favourably  to  protestantism,  in  va- 
rious ways.  To  give  only  two  instances  of  this — as 
the  subject  respected  pagans,  and  as  it  respected  Chris- 
tians. It  would  be  natural,  to  expect  to  find  the  fathers 
making  answers  to  objections  of  the  pagans,  against  a 
tenet  so  much  at  variance  with  the  testimony  of  the 
senses.  Can  it  be  thought  that  Celsus,  or  that  Porphy- 
ry, and  above  all  that  Julian,  who  had  been  educated 
in  the  bosom  of  the  Christian  church,  and  had  been 


492  General  appendix. 

carefully  instructed  in  its  doctrines,  would  have  declin- 
ed  such  an  opportunity  of  depreciating  Christianity,  as 
contrary  to  common  sense?  It  can  hardly  be  supposed 
possible,  w  hen  they  have  dwelt  so  much  on  what  their 
prejudices  represented  to  them  as  improprieties.  And 
then,  as  the  subject  respected  Christians,  where  are  the 
evidences  of  their  adoration  of  the  Eucharist?  No  such 
matter  is  alleged:  and  yet,  nothing  could  have  been 
more  natural,  or  indeed  more  a  duty;  if,  under  the  vi- 
sible elements,  or  rather  what  are  called  their  accidents, 
there  were  the  real  body  of  Christ  given,  and  his  blood 
shed  for  man's  redemption. 

Next,  in  regard  to  image  worship;  of  which  the  wri- 
ter of  this  could  never  find  a  single  authority  brought 
from  early  times;  except  where  the  fathers  speak  of 
the  cross,  and  its  antitype  under  the  law  in  the  brazen 
serpent.  But  how  little  this  makes  to  the  purpose,  is 
hardly  needful  to  be  pointed  out. 

Such  being  the  state  of  the  case,  it  is  judged  sufficient 
barely  to  name  Tertullian,  Origen,  and  Clemens  of 
Alexandria,  as  protesting  against  the  adoration  of  ima- 
ges, under  terms  which  do  not  confine  the  censure  to 
heathen  idols;  although  these  were  especially  in  view; 
as  indeed  none  other  could  have  been:  Christians  in 
their  days,  not  having  shown  any  tendency  to  such  an 
innovation.  But  on  going  down  to  the  later  term  of  the 
fifth  century,  testimonies  against  it  are  more  abundant; 
the  abuse,  having  then  showed  its  head,  first  in  private 
usage,  and  at  last  by  an  intrusion  into  churches.  But 
for  this,  it  may  be  sufficient  to  refer  to  the  homily  of 
the  church  of  England  *'  against  the  peril  of  idolatry." 

Considering  the  importance  of  tlie  subject,  and  the 
awful  injunctions  both  in  the  Old  and  in  the  New  Testa- 


Of  Mons.  Ba'ilU  on  the  Fathers.  493 

ment  against  the  adoration  of  any  creature — which  will 
not  be  denied  by  any  protestant — is  it  wise — is  it  safe 
in  such  a  person,  to  give  up  his  ground  in  documents, 
which  speak  so  powerfully  in  his  favour;  and  which 
prove,  that  his  interpretations  of  scripture  are  in  this 
instance  correct? 

But  to  proceed  to  the  third  particular:  the  only  au- 
thor within  the  first  three  centuries,  brous^ht  forward 
with  any  plausible  appearance  to  prove  ihe  primacy  of 
the  Roman  sec,  is  Irenasus;  who,  in  answer  to  an  here' 
tical  sect,  opposes  the  tradition  of  the  Roman  church  to 
their  modern  innovations;  telling  them — '*  to  this 
church  it  is  necessary  that  every  church  round  about 
should  resort,  because  of  its  more  powerful  principa- 
lity in  which  the  apostolic  doctrine  has  been  always 
preserved."*  But  some  Roman  catholic  writers  have 
construed  "  resort"  (convenire)  into  *'  agree;"  and  have 
changed  "  round  about"  (undique)  into  "  every  where" 
(ubique.)  Even  the  respectable  Fleury  has  made  this 
oversight.  But  it  is  remarkable  that  Dupin,  in  his 
sketch  of  the  works  of  the  fathers,  says  nothing  of  the 
passage:  which,  considering  its  notoriety  and  the  use 
long  made  of  it,  m-^.y  reasonably  be  imputed  to  the  con- 
viction, that  it  is  not  to  the  purpose  for  which  it  has 
been  alleged.  The  plain  meaning  of  the  passage,  is, 
that  the  doctrine  of  Christ  and  his  apostles  was  more 
likely  to  be  retained  in  its  purity  by  the  ancient  and  re- 
spectable church  of  the  metropolis  of  the  empire,  than 
in  the  obscure  places  in  which  the  heretics  pretended 
to  have  gathered  it.  And  Irenaeus  himself  shows  this 
to  be  his  meaning,  where  he  says  in  another  place — 

*  Book  3.  chap.  3.  p.  101.  Oxford  edition  of  1702. 


494  General  Appendix. 

"  The  Roman  church  is  the  greatest  and  most  ancient, 
founded  at  Rome  by  St.  Peter  and  St.  Paul."  This 
opens  his  full  meaning  of  the  expression  *'  round  about" 
(undique)  showing,  that  his  discourse  reached  no  fur- 
ther than  to  the  churches  in  the  West.  Of  these,  the 
church  in  Rome  seems  to  have  been  the  most  ancient: 
But  she  was  junior  to  many  churches  in  the  East;  par- 
ticularly to  those  of  Jerusalem,  Antioch  and  Ephesus; 
which  were  founded  long  before  either  St.  Peter  or  St. 
Paul  preached  in  Rome.  Such  is  the  evidence  so  much 
boasted  of  from  Irenaeus;  and  that  taken  from  a  barba- 
rous translation  of  a  book  which  has  long  since  pe- 
rished. 

Mons.  Bossuet,  the  learned  bishop  of  Meaux,  in  his 
compendious  history  of  France,  relates  an  anecdote  of 
Francis  I.  which  shows,  not  only  how  much  the  pas- 
sage in  Irenaeus  may  be  misapprehended,  but  how  im- 
portant may  be  the  consequences  of  error.  In  the  be- 
ginning  of  the  reformation,  there  were  endeavours,  not 
without  prospect  of  success,  to  incline  the  king  to  the 
cause  of  the  reformation.  "  The  cardinal  de  Tournen," 
says  Bossuet,*  "  disappointed  that  scheme.  It  is  said, 
that  he  entered  the  king's  chamber,  with  a  book  under 
his  arm.  The  king,  who  loved  books,  did  not  fail  to 
ask  him  what  book  it  was;  and  the  cardinal  answered, 
that  it  was  an  ancient  bishop  of  the  Gallican  church. 
The  king  immediately  opened  it,  and  found  the  works 
of  St.  Irenaeus,  a  bishop  of  Lyons  and  a  martyr,  who 
lived  in  the  second  century.  He  asked  him,  what  was 
the  saint's  opinion  on  the  new  doctrines;  and  the  cardi- 
nal, who  had  foreseen  that  effect  of  the  king's  curiosity, 

*  Vol.  III.  p.  272. 


Of  Mons.  Daille  on  the  Fathers.  495 

read  to  him  some  important  passages  on  the  point  of 
the  eucharist,  and  upon  the  authority  of  tradition,  and 
upon  the  pre-eminence  of  the  Roman  church,  reckoned 
from  the  earliest  times  as  the  centre  of  ecclesiastical 
communion.  He  enlarged  afterwards,  in  showing  that 
Luther  and  his  followers  had  destroyed,  together  with 
the  ancient  maxims  of  the  church,  the  foundations  of 
Christianity;  and  made  so  strong  an  impression  on  the 
king's  mind,  that  he  never  afterward  heard  of  the  novel- 
ties without  horror." 

The  passage  relative  to  tradition  and  the  pre-eminence 
of  the  Roman  church,  must  have  been  that  above  cited. 
Had  the  king  examined  the  connexion,  he  was  too  in- 
telligent not  to  have  perceived,  that  the  father  had  ap- 
pealed to  scripture;  but  that  as  the  Valentiniaus,  with 
whom  he  was  at  issue,  set  up  a  tradition  of  their  own, 
he  pointed  to  tradition  in  a  more  respectable  quarter: 
which  he  does  in  terms  equally  applicable  to  Constan- 
tinople, or  to  Antioch,  or  to  Alexandria,  had  his  resi- 
dence been  as  convenient  to  it,  as  to  the  capital  of  the 
west.  Who  can  calculate,  to  what  extent  the  burnings 
under  that  king,  the  sight  of  which  he  is  said  to  have 
enjoyed,  was  the  consequence  of  the  interview  related? 
The  effect  of  which  may  be  supposed  not  to  have  spent 
its  force,  when  bishop  Bossuet  inserted  the  anecdote  in 
his  history,  professedly  composed  for  the  dauphin  of 
France,  son  of  Louis  XIV.  Although  the  prince  is  said 
in  the  preface  to  have  had  a  share  in  the  work,  it  was 
from  the  materials  which  the  bishop  put  into  his  hands. 

When  the  above  is  spoken  of  as  the  only  material 
passage,  there  is  kept  in  view  the  distinction  between 
the  asserted  primacy  of  St.  Peter,  and  the  establishing 
and  perpetuating  of  it  in  Rome.  These  are  different 


496  General  Appendix. 

subjects;  the  one  being  not  consequent  on  the  other,  if 
true. 

The  father  principally  produced  for  the  said  personal 
supremacy,  is  St.  Cyprian;  who  mentions  in  several 
places  the  address  to  St.  Peter — "  On  this  rock  I  will 
build  my  church;"  as  an  intimation  of  its  intended 
unity.  But  on  an  examination  of  the  passage,  as  it 
stands  in  the  treatise  "  Of  the  Unity  of  the  Church;"  it 
will  be  found  that  Cyprian,  f\ir  from  considering  St.  Pe- 
ter as  possessing  authority  over  his  fellow  apostles, 
contradicts  that  notion.  And  as  to  the  episcopal  suc- 
cessors of  the  apostles,  the  father  declares,  that  they  are 
on  a  level;  that  they  have  indeed  the  charge  of  one 
flock;  but  that  each  had  his  proper  portion  of  it,  in  the 
governing  of  which  he  was  not  accountable  to  any 
other.  Both  Fleury  and  Dupin,  in  giving  the  substance 
of  the  treatise,  display  in  their  extent  the  equality  thus 
affirmed,  first  of  the  apostles,  and  afterwards  of  the 
bishops;  although  the  latter,  contrary  to  his  usual  fair- 
ness, has  not  correctly  translated  the  original,  which 
does  not  make  that  equal  power,  as  is  done  by  this  his- 
torian, the  gift  of  Christ  after  his  resurrection  *  It 
would  indeed  have  been  surprising,  if  St.  Cyprian  had 
been  found  recognizing  a  successorship  to  a  primacy  of 
St.  Peter  in  the  person  of  the  Roman  bishop,  and  on 
that  account  acknowledging  a  jurisdiction  appurtenant 
to  his  see;  when  nothing  could  have  more  condemned  the 
conduct  of  the  same  St.  Cyprian,  who  always  addressed 
that  bishop  as  his  equal;  and  on  one  occasion  com- 
plained to  him,  complaisantly  indeed,  but  resolutely, 

*  This  is  proved  by  the  translator  of  Dupin.    The  Latin  of 
"  after  liis  resurrection,"  is  not  in  the  original. 


Of  Mons.  Daille  on  the  Fathers.  497 

of  some  factious  persons  in  his  own  diocese,  who  ran 
with  their  complaints  to  Rome.  Besides  the  passage  of 
Cyprian  here  noticed,  writers  of  former  days,  and  some 
even  of  great  name,  have  cited  a  composition  already 
noticed  as  ascribed  to  him,  under  the  name  of  "  De 
Coena  Domini."  But  it  is  here  hoped,  that  no  such 
use  is  made  of  it,  by  any  writer  of  the  present  day. 
Neither  Fleury  nor  Dupin  applies  it.  The  latter  indeed 
notices  the  tract;  but  it  is  only  to  call  it  ridiculous  and 
impertinent.  Mons.  Daille  has  been  observed  com- 
plaining of  certain  interpolations  of  St.  Cyprian's  works, 
by  some  Roman  catholic  editors;  but  of  their  being  ex- 
punged by  others.  Mons.  Dupin  seems  aware  of  this 
fact.  For  after  mentioning  the  different  editions,  he 
names  that  of  bishop  Fell  as  the  most  exact:  wishing, 
however,  that  there  were  another  by  a  catholic  divine; 
in  order  to  guard  against  the  effect  of  protestant  anno- 
tations.* 

Besides  the  silence  of  the  fathers  on  the  subject  of 
papal  supremacy,  there  are  numerous  evidences  against 
its  existence,  in  the  first  three  centuries;  discoverable  in 
all  those  passages  of  their  works,  from  which  it  appears, 
that  the  concerns  of  the  respective  sees  were  conducted 
without  reference  to  a  distant  authority,  in  any  in- 
stances. Were  there  no  other  monuments  of  this  re- 
maining, than  what  is  found  in  Eysebius,  they  would 
be  more  than  are  necessary.  But  they  might  be  enlarged 

*  A  passage  has  been  sometimes  quoted  from  Origen,  through 
the  medium  of  the  Latin  of  Ruffinus.  But  the  liberties  taken  by 
this  writer  with  the  works  of  that  more  ancient  author,  after  the 
papp.cy  had  made  some  advance,  renders  a  production  which  was 
subjected  to  the  aherations  of  such  an  hand,  of  very  little  authority 
on  the  question. 

Vol.  II.  3  fi 


498  General  Appendix. 

from  every  quarter  of  Christendom.  Correspondence 
indeed  was  kept  up  among  the  most  considerable  and 
influential  sees;  but  this  was  the  utmost  length  gone  to, 
for  the  maintaining  of  ecclesiastical  unity.  And  in  the 
efforts  for  this,  made  by  the  father  here  spoken  of,  it  is 
evident  that  he  considered  himself  as  much  a  judge  of 
the  election  of  a  Roman  bishop  (Cornelius)  as  this 
bishop  could  have  supposed  himself  of  his.* 

*  The  same  spirit  of  independence,  shewed  itself,  in  St.  Cy- 
prian's intercourse  witli  Coriielius>'s  successor  Stephen:  And  there 
was  much  more  call  for  it.  With  the  Collection  of  Cyprian's  Let- 
ters, there  is  one  addressed  to  him  by  Firmilian,  a  respectable 
bishop  of  Cappadocia,  criminating  Stephen  on  the  question  of  re- 
baptizing  heretics.  Firmilian  charges  him  with  arrog|ince  and  in- 
solence: And  the  whole  letter  is  an  evidence  how  far  they  were 
from  conceiving,  in  those  days,  of  a  supereminent  authority  in  the 
Roman  bishop. 

Mons.  Daille  states,  that  Manutius  omitted  this  epistle,  but  that 
afterwards,  Moreliius,  another  Roman  catholic  editor,  inserted  it: 
and  Pamelius  is  quoted,  saying  that  the  former  is  thought  to  have 
left  it  out  by  design;  and  that  it  would  have  been  belter,  if  the 
latter  had  never  put  it  in.  It  is  certainly  a  document  very  unfa- 
vourable to  the  Roman  cause. 

The  following  are  the  liberties  stated  by  Mons.  Daille,  as  hav- 
ing been  taken  with  Cyprian's  works,  to  make  them  favourable  to 
the  see  of  Rome.  Pamelius  (Ep.  40.  p.  7.)  in  the  sentence — "  In 
cathedra  una  supra  Petram  Domini  voce  fundata" — changes  Pe- 
tram  into  Petrum.  But  Grypherius  (p.  52.)  and  Moreliius  (p. 
124.)  have  the  former  word.  Pamelius  (p.  254  )  inserts  these 
words;  which  are  wanting  in  Grypherius  and  Moreliius — "  supra 
ilium  unum  sedificavit  ecclesiam  suam  et  illi  pascendas  mandat 
oves  suas."  Pamelius  (ibid.)  has,  what  is  wanting  in  the  others 
— •'  unam  cathedram  constituit."  Also  the  former  has  what  the 
latter  want—"  primatus  Petro  datur,  ut  una  ecclesia  Christi,  ct 
cathedra  una  monstretur:  Et  pastores  sunt  omncs;  scd  unas  grex 
ostenditur,  qui  ab  apostolis  omnibus  unanimi  consensu  prae- 
statur." 


Of  Mans.  Daille  on  the  Fathers.  499 

Every  one  who  reads  Dupiii's  abridgment  of  the 
disciphne  of  the  first  three  centuries,  must  perceive  that 
he  found  an  absolute  dearth  of  evidences  of  a  general 
jurisdiction  attached  to  the  Roman  see,  within  that  term. 
The  remark  may  be  extended,  at  least  a  considerable 
way  into  the  fourth  century.  And  especially  there  is 
the  circumstance,  that  at  the  first  general  council,*  no 
pre-eminence  of  the  bishop  of  Home  was  either  acknow- 
ledged or  claimed:  not  even  the  presidency;  this  hav- 
ing been  conferred  on  Hosius,  a  Spanish  bishop,  who 
is  said  to  have  presided  in  all  the  councils  of  that  age, 
at  which  he  was  present.  This  shows,  that  respecta- 
bility of  character  then  outweighed  even  the  dignity 
supposed  to  be  attached  to  the  episcopacy  of  the  metro- 
polis of  the  empire.  The  bishop  of  Rome,  indeed, 
because  of  his  great  age,  was  not  present  at  the  coun- 
cil; but  he  sent  to  represent  him  two  priests;  who  would 
have  presided  as  his  legates,  had  there  prevailed  the 
same  ideas  of  his  supremacy,  as  in  later  times. f  iMons. 
DupinJ  rests  the  pre-eminence  of  the  bishop  of  Rome, 

*   In  325. 

t  It  is  vvortli  while  to  notice  the  difference  between  Fleury  and 
Dupin  on  this  point.  The  former  supposes,  that  Hosius  repre- 
sented the  bishop  of  Rome  in  the  presidency  of  the  council  of 
Nice;  but  gives  no  better  evidence  of  the  truth  of  the  supposi- 
tion, than  that  of  Gelasius,  bishop  of  Cyzicum,  who  wrote  in  the 
fifth  century.  Dupin  says  of  him,  that  he  wrote  whatever  he 
found  concerning  the  council  of  Nice,  good  or  bad,  and  without 
examining,  whether  it  were  true  or  false;  and  that  he  is  not  to  be 
depended  on  in  any  thing;  except  in  what  he  took  from  Eusebius 
Socrates,  Sozomen,  and  Theodoret.  That  there  was  any  deputa- 
tion from  Rome  in  the  presidency  of  the  second  general  council, 
Fleury  does  not  surmise. 

I  Vol.   1,  p.  590. 


500  General  Appendix. 

on  the  circumstance  of  his  presiding  in  the  church  of 
the  first  city  in  the  world;  but  says,  that  he  was  not 
held  to  be  infallible,  and  that  every  bishop  imagined 
he  had  a  right  to  judge  in  ecclesiastical  matters.  Mons. 
Fleury  evidently  shows  himself  of  the  same  mind,  in 
the  course  of  his  history.  For  the  same  reason  as  in 
the  instance  of  the  church  of  Rome,  the  church  of 
Constantinople,  a  young  see,  but  in  a  city  become  im- 
perial, was  elevated  to  the  same  rank  with  the  other; 
much  indeed  to  the  dissatisfaction  of  Pope  Leo;  who, 
as  also  his  successors,  contended  for  superiority  and 
maintained  it. 

The  protestant  ground  being  so  strong  on  the  present 
subject;  the  opinion  is  here  entertained,  that  when  the 
treatise  was  composed,  because  of  a  young  protestant 
nobleman's  being  assailed  at  court  on  the  point  of  anti- 
quity, the  learned  author  might  have  furnished  him  with 
better  weapons  against  his  assailants;  by  proving  to  them, 
that  their  mistress  church,  although  indeed  from  the  time 
of  the  apostles,  was  some  hundreds  of  years  after  them, 
in  the  dominion  which  she  claimed  over  other  churches, 
however  successful  in  subjecting  them  to  her  command. 

3dly.  Of  the  controversy  with  the  Socinians  and  the 
Arians:  and  here,  the  writer  of  this  again  recalls  to  his 
recollection,  that  his  business  is  not  to  combat  their 
principles,  but  to  reason  from  them. 

To  begin  with  the  Socinians.  It  is  conceded  by  them, 
that  when  Justin  wrote,  which  was  about  half  a  century 
from  the  last  of  the  apostles,  and  from  that  time  down- 
wards, the  writings  transmitted  to  the  present  day  are 
in  favour  of  the  pre-existence  and  the  divine  nature  of 
Jesus  Christ.  But  they  contend,  that  there  is  nothing 
to  the  same  effect,  in  the  writings  which  were  before. 


Of  Mans.  Daille  on  the  Fathers.  501 

This  is  a  matter,  not  yielded  by  those  on  the  other 
side;  who,  notwithstanding  the  paucity  of  the  earlier 
remains,  bring  passages  from  Clemens  Romanus,  from 
Hermas,  from  Ignatius,  and  from  the  narrative  of  the 
martyrdom  of  Polycarp;  testifying,  as  they  think,  the 
divinity  of  Christ.* 

*  The  following  are  the  most  prominent  of  the  passages  here 
referred  to: 

From  Clement  of  Rome — "  The  sceptre  of  the  majesty  of 
God,  our  Lord  Jesus  Christ,  did  not  come  in  the  splendour  of  ar- 
rogancy  and  pride,  although  he  had* power  to  do  so,  but  in  humili- 
ty." (ch.  16.)  This  is  construed  on  the  other  side  as  applicable 
to  his  appearance  in  his  public  ministry:  but  that  the  words  apply 
to  his  humiliation  generally,  is  argued  from  his  being  character- 
ized, before  the  mention  of  his  coming,  in  expressions  strongly 
supposing  a  pre-existence. 

From  Hermas—"  The  Son  of  God  is  more  ancient  than  any 
creature,  insomuch  that  he  was  of  council  to  his  father  in  mak- 
ing the  creatures."     (9th  Simil.) 

From  Ignatius,  with  an  allusion  to  an  ancient  heresy---"  There 
is  one  God;  who  hath  manifested  himself  through  Jesus  Christ 
his  Son,  who  is  his  eternal  word,  who  came  not  forth  from  silence." 
(Ep.  ad  Magnens,  sect.  8.) 

And  the  father  had  said  just  before  of  Christ  (sect.  6)  "  who, 
begotten  of  the  Father  before  all  ages,  was  God  the  word,  the  only 
begotten  son." 

And  in  the  account  of  the  martyrdom  of  the  same  father  (sect. 
12)  we  read—-"  Having  prayed  to  the  Son  of  God  for  the 
churches,  for  the  ceasing  of  the  persecution,  for  the  brethren's 
love  of  one  another,  he  was  led  to  the  amphitheatre." 

From  the  epistle  of  the  church  of  Smyrna,  concerning  the  mar- 
tyrdom of  Polycarp.  They  say,  that  the  Jews  hindered  the  Chris- 
tians from  gathering  the  bones  of  their  martyred  bishop,  lest  they 
should  be  made  an  object  of  worship—"  being  ignorant  (says  the 
epistle)  that  we  could  neither  ever  leave  Christ,  who  suffered  for 
the  salvation  of  all  who  are  saved  in  the  whole  world,  the  sinless 
for  sinners,  nor  worship  any  other."     (Ch.  17.) 

Again, 


502  General  Appendix, 

But  putting  this  out  of  the  case;  let  there  be  re- 
marked the  importance  of  the  preceding  concession. 
The  improbability,  that  in  a  system  directed  to  the  de- 
stroying of  idolatry,  it  should  so  soon  recur,  as  to 
change  the  professors  of  it  generally  into  worshippers 
of  a  mere  man,  in  the  middle  of  the  second  century; 
or,  if  it  be  contended,  that  Christians  generally  were  as 
yet  free  from  the  corruption,  although  their  most  emi- 
nent teachers — for  this  is  alleged — had  become  infected 
by  it;  without  any  detriment  to  the  reputation  of  those 
who  have  reported  to  the  world  their  own  principles,  in 
such  terms  as  imply  that  they  were  those  of  the  uni- 
versal church;  and  to  add  to  such  an  unexpected  asso- 
ciation of  circumstances,  that  there  should  be  the  silent 
influence  of  the  supposed  error,  to  such  a  degree,  as 
that  when  in  a  little  more  than  a  century  afterwards  a 
bishop*  propagated  what  on  the  same  supposition  must 
have  been  evangelical  truth,  the  other  leaven  had  so  per- 
vaded the  church,  that  his  conduct  herein  occasioned 
the  calling  of  a  council,  by  whom  he  was  deposed  with 
general  consent;  and  to  make  the  matter  still  more  ex- 
traordinary, that  in  about  half  a  century  afterwards,  the 
alleged  original  belief  should  have  become  so  far  for- 
gotten, as  to  permit  the  respectable  historian  Eusebius 

Again,  there  is  something  very  much  to  the  purpose  in  the  con- 
clusion of  the  martyr's  prayer,  sent  up  by  him  from  the  midst  of  the 
flame*— "  Wherefore,  for  all  things,  I  praise  thee,  i  bless  thee,  I 
glorify  thee,  with  the  eternal  and  heavenly  Jesus  Christ:  with 
whom,  to  thee  and  the  Holy  Spirit,  be  glory  both  now  and  through 
all  ages.  Amen."  This  epistle  is  inserted  in  the  history  of  Euse- 
bius. And  it  is  no  small  objection  to  the  imputation  of  forgery, 
that  it  must  have  been,  if  at  all,  before  the  date  of  the  works  of 
that  early  and  respectable  historian. 

*  Paul  of  Saniosata. 


Of  Mons.  Daille  on  the  Fathers.  503 

to  record  in  the  flice  of  the  world,  that  the  first  broacher 
of  the  doctrine  of  Christ's  mere  humanity  was  a  certain 
Theodotus,  who  lived  but  about  half  a  century  before 
the  said  Paul  of  Samosata;  all  this  is  a  progress  of  opi- 
nion, not  justified  by  observation  of  men  and  manners: 
which  shows,  that  under  such  a  growing  deterioration, 
there  is  always  some  resistance,  although  it  may  not  al- 
ways be  successful.  But  if  so,  must  not  what  is  here 
supposed  to  be  the  correct  opinion  derive  considerable 
aid  from  the  testimonies  of  those  fathers,  who  flourished 
in  the  first  three  centuries?  From  Justin's  being  found 
describing  the  Messiah  thus — "  Now  his  (God's)  Son, 
who  alone  is  properly  called  Son,  the  word,  which  was 
with  him,  and  begotten  before  the  creatures;  when,  in 
the  beginning,  he  made  and  disposed  all  things  by  him, 
is  called  Christ;  because  anohited  and  because  God 
created  all  things  by  him?"  On  finding  Irenaeus  speak- 
ing of  the  same  divine  agent  thus — "  The  Son,  being 
always  co-existent  with  the  Father,  now  and  from  the 
beginning  reveals  the  Father?"*  On  finding  Clement 
of  Alexandria  celebrating  the  Son's  existence  before 
all  worlds,  in  terms  which  bear  the  ipi)earance  of  hav- 
ing been  taken  by  him  from  the  hymns  of  the  ancient 
church. t  "  Eternal  word,  infinite  age  or  aeon,  eter- 
nal Hght!"  On  learning  from  OrigenJ — "  As  no  one 
ought  to  be  offended,  since  the  Father  is  God,  that  the 
Son  is  God  also;  so  no  one  ought  to  be  oftended,  since 
God  the  Father  is  Almighty,  that  the  Son  is  Almighty 
also!"  Finally  on  reading  in  Tertullian — "He"  (the  Son) 
was  "the  most  high,  who  walked  in  Paradise  in  the  even- 

*  B.  2,  ch.  55,  p.  185,  Oxford  edition. 

t  End  of  Paedagogus.  \  Commenting  on  Rev.  i.  8, 


504  General  Appendix. 

ing,  seeking  Adam,  and  who  shut  the  ark  after  Noah's 
entrance  into  it;  and  who  ate  with  Abraham  under  the 
oak,  and  who  called  to  Moses  from  the  burning  bush, 
and  who  appeared  the  fourth  to  the  king  in  the  fiery 
furnace."  Origen  speaks  more  full\^  to  the  point,  in  the 
beginning  of  the  8th  book  against  Celsus.  There  is 
no  occasion  to  cite  more  places,  although  there  are 
many  more;  nor  to  go  lower  down  in  time,  because  they 
in  opposition  confess,  that  it  confirmed  and  increased 
what  they  suppose  to  be  an  error.  That  they  should 
act  conformably  with  this  opinion,  and  therefore  lay  no 
stress  on  the  authors  named  or  on  others  like  them,  is  to 
be  expected.  But  when  the  same  track  is  trod  in  by 
such  writers  as  Mons.  Daille,  it  seems  to  lead  them 
into  a  danger  of  which  they  are  not  sufficiently  aware; 
however  biassed  to  it  by  the  difficulty  of  reconciling 
to  the  sense  of  the.  same  fathers  some  of  their  tenets; 
the  questions  on  which  are  of  far  less  consequence  than 
that  here  referred  to. 

There  is  reason  on  the  present  subject,  to  exercise 
great  caution  in  listening  to  what  is  occasionally  quoted 
from  the  fathers.  Dr.  Priestley,  who,  it  is  here  believed, 
would  not  have  designedly  misrepresented,  but  has 
given  many  evidences  of  haste  in  quotation,  represents 
Athanasius,  on  the  subject  of  the  heresy  of  Paul  of 
Samosata,  delivering  himself  as  follows — "  It  grieves 
those  who  stand  up  for  the  holy  faith,  that  the  multitude, 
and  especially  persons  of  low  understanding,  should  be 
infected  w^ith  these  blasphemies."  It  is  an  incorrect 
translation  of  the  original;  which  lays  the  stress  on  the 
propagating  of  the  error  among  the  common  people; 
although  not  without  an  intimation  of  the  resulting 
danger.   What  religious  communion  is  it,  wherein  there 


Of  Mons.  Daille  on  the  Fathers.  505 

is  not  sometimes  the  complaint,  that  artful  persons  en- 
deavour  to  corrupt  the  minds  of  the  common  people 
among  them — -ran  ttoAKoi?^  as  they  are  called  by  x\thana- 
sius — or  Vulgus,  as  the  Latin  translation  has  it?  The 
work  of  Dr.  Priestley  alluded  to,  is  his  Church  History, 
vol.  2,  p.  351.  And  the  work  of  Athanasius  is  "  De 
incarnatione  Verbi,  contra  Paulum  Samosatae." 

Concerning  the  controversy  as  it  respects  the  Arians, 
there  will  be  no  need  to  say  much.  They  who  are  of 
the  sentiment  here  entertained  relatively  to  it,  will  be 
satisfied  that  the  antinicene  fathers  are  uniformly  unfa- 
vorable to  the  position,  from  which  the  Arian  creed  de- 
rives its  character;  that  there  was  a  time  when  the  Son 
of  God  was  not.  Now  however  groundless  this  doc- 
trine in  the  holy  scriptures,  is  there  no  satisfaction  to 
be  derived  from  finding,  that,  when  the  error  was  first 
broached,  and  when  the  bishops  of  the  Christian  church 
united  in  the  condemnation  of  it,  they  treated  it  as  a 
novelty;  declaring  that  it  was  contrary  to  the  truth 
handed  down  to  them  from  their  fathers?  And  is  it  not 
still  more  gratifying  to  know,  that  what  they  thus  af- 
firmed is  agreeable  to  the  documents,  which,  having 
been  before  them,  have  been  transmitted  to  this  distant 
period?  Although  these  circumstances  do  not  create 
truth;  yet,  they  surely  confirm  in  the  belief  of  the  cor- 
rectness of  the  apprehensions  entertained  of  it,  and  help 
to  confute  the  opposing  theory.  Why  then  should 
there  be  a  disposition  to  magnify  any  imperfections  dis- 
coverable in  these  documents;  much  mor^ ,  to  diminish, 
as  much  as  possible,  the  weight  of  thtir  authority? 

The  writer  of  this  is  not  backward  to  acknowledge 
his  belief,  that  to  the  prejudice  here  noticed,  there  has 
been  in  a  considerable  degree  owing  the  known  fact, 

Vol.  II.  3s. 


506  General  Appendix. 

of  a  vast  accession  of  the  dissenthig  interest  in  England 
to  the  profession  of  Socinianism  and  of  i\rianism,  since 
the  days  of  Mons.  Daille.  The  largest  body  of  the  En- 
glish dissenters  generally  took  the  ground,  relatively  to 
the  fathers,  occupied  by  Mons.  Daille  in  the  present 
treatise:  and  y-et,  both  he  and  they  were  as  remote  as 
possible  from  the  errors  here  in  contemplation.  That 
his  ingenious  work  tended  much  to  fix  them  in  their 
sentiments  concerning  the  fathers,  is  not  only  probable 
in  itself,  but  appears  from  the  frequent  citing  of  it  by 
writers  of  their  description.  Their  approbation  of  the 
book,  is  noticed  in  the  Biographia  Britannica;  which 
quotes  a  cotemporary  writer  remarking,  that  they  es- 
teemed it  highly;  while  those  of  the  established  church 
made  no  great  account  of  it.  The  truth  was,  that  epis- 
copacy and  forms  of  prayer  having  been  found  very 
early  in  the  church,  without  any  information  given  of 
their  beginnings,  there  was  no  plausible  way  of  account- 
ing for  this,  but  by  supposing  them  to  have  crept  in  just 
before  the  time  when  ecclesiastical  monuments  begin 
to  multiply;  and  when  Calvinism,  if  supposed  to  have 
been  originally  in  the  church,  had  confessedly  aban- 
doned it.  This  very  period  is  fastened  on  by  the  advo- 
cates- of  Socinianism,  as  the  most  suitable  to  the  sup- 
position of  the  introduction  of  the  doctrine  of  the  di- 
vinity of  Christ.  To  those  who  are  believers  in  this 
doctrine,  the  preceding  fact  is  a  fair  argument,  for  the 
inducing  of  such  a  measure  of  respect  for  the  authority 
of  the  early  fathers,  as  it  is  the  object  of  this  part  of  the 
work  to  claim  for  them.  For  let  it  be  still  remembered, 
that  there  is  far  from  being  a  wish  to  make  their  au- 
thority co-ordinate  with  that  of  scripture.  But  they  are 


Of  Mons.  Daille  on  the  Fathers.  507 

considered  as  good  witnesses  of  fact:  and  under  this 
description,  the  existence  of  opinion  is  thought  to 
come. 


CONCLUSION. 

M.  Daille's  commendations  of  the  fathers — these  applied  as  a  test 
to  the  present  subject — extremes  to  be  avoided. 

In  the  progress  of  this  section,  it  has  not  been  for- 
gotten, that  the  object  was  to  comment  on  a  work  of 
a  man  of  the  first  rank  in  the  literary  world.  There  has 
been,  however,  the  greater  freedom  taken  in  the  ex- 
amining of  it,  from  the  consideration,  that  in  drawing 
to  a  conclusion,  there  would  be  an  opportunity  of 
bringing  the  subject  to  a  test  to  be  found  in  Mons. 
Daille's  work  itself.  It  is  where,  having  gone  through 
his  reasons,  he  proposes  and  answers  the  question* 
— "  How  and  in  what  cases  the  writings  of  the  fathers 
may  be  useful?"  He  declares  at  some  length  the  senti- 
ment, that  their  contents  are  so  valuable,  as  to  render 
their  books  useful,  independently  on  the  high  reputa- 
tion of  the  authors,  and  even  if  their  names  were  un- 
known. From  this,  he  goes  on  to  praise  their  admirable 
exhortations  to  holiness,  and  to  the  observance  of  the 
discipline  of  Jesus  Christ.  Further,  the  very  strong  and 
solid  proofs  found  in  them  of  the  fundamental  princi- 
ples of  the  Christian  religion,  are  considered  as  render- 
ing them  important:  and  even  their  authority,  in  this 
particular,  is  confessed  to  be  of  use.  In  regard  also  to 
the  Christian  discipline  itself,  Mons.  Daille  considers 
the  exquisite  wisdom  and  beauty  of  it,  as  a  certain  ar- 
gument of  its  truth.  After  enlarging  on  these  topics,  he 

*  B.  2.  page  179. 


50d  General  Appendix, 

goes  on  as  follows;  and,  as  is  here  thought,  most  perti- 
nent to  the  present  purpose.* 

*'  But  now,t  besides  what  has  been  hitherto  said,  we 
may,  in  my  opinion,  make  another  very  considerable 
use  of  the  fathers.  For  there  sometimes  arise  such 
troublesome  spirits,  as  will  needs  broach  doctrines,  de- 
vised of  their  own  head,  which  are  not  at  all  grounded 
upon  any  principle  of  the  Christian  religion.  I  say 
therefore,  that  the  authority  of  the  ancients  may  very 
properly  and  seasonably  be  made  use  of,  against  the 
impudence  of  these  men:  by  showing,  that  the  fathers 
were  utterly  ignorant  of  any  such  fancies,  as  these  men 
propose  to  the  world.  And  if  this  can  be  proved,  we 
ought  then  certainly  to  conclude,  that  no  such  doctrine 
was  ever  preached  to  mankind;  either  by  our  Saviour 
Christ,  or  by  his  apostles.  For  what  probability  is  there, 
that  those  holy  doctors  of  former  ages,  from  whose 
hands  Christianity  hath  been  derived  down  unto  us, 
should  be  ignorant  of  any  of  those  things,  which  had 
been  revealed,  and  recommended  by  our  Saviour,  as 
important  and  necessary  to  salvation?" 

Here  then  is  a  test,  to  which  it  is  wished  to  bring  the 
doctrines  of  Calvinism,  in  this  department  of  the  work; 

*  Mons.  Daille,  in  different  parts  of  his  treatise,  has  similar 
remarks,  commendatory  of  the  wisdom  and  the  piety  discoverable 
in  the  writings  of  the  fathers.  In  this,  he  is  very  different  from 
Mr.  Toplady;  who  thought  the  few  golden  grains  in  them  not 
worth  the  looking  for,  in  the  mass  of  other  matter.  Still  less  for- 
tunate was  Dr.  Hawies;  who  seems  to  have  missed  finding  the 
few  golden  grains;  and  to  have  been  obliged  to  suppose  true  reli- 
gion among  persons  who  have  not  written,  and  to  look  for  it  among 
the  early  heretics. 

t  Page  147. 


Oj  Mons.  Bailie  on  the  Fathers.  509 

although  without  applying  to  the  maintainers  of  it  the 
severity  of  expression,  in  the  hypothetical  censure  of 
the  quotation.  It  is  contended,  that  the  doctrines  of 
irrespective  election,  partial  redemption,  the  theories 
superadded  to  the  doctrine  of  original  sin,  irresistible 
grace  and  final  perseverance — all  which  are  held  to  be 
essential  ingredients  of  divine  truth — are  not  to  be 
found  in  the  antinicene  fathers,  nor  for  a  considerable 
space  of  time  below  them.  It  is  contended  further — 
and  the  proof  of  the  position  is  rested  on  authorities  in 
the  preceding  chapter, — that  the  contrary  of  these  doc- 
tines  was  taught  correctly  and  without  opposition.  If 
then  the  opinion  above  recited  from  Mons.  Daille  be 
correct,  the  judgment  of  the  fathers  should  be  decisive; 
however  common  it  may  be  to  make  light  of  them  in 
this  respect,  and  to  quote  what  is  often  considered  as 
the  triumphant  argument  of  Mons.  DaillS,  against  the 
validity  of  their  testimony. 

The  subject  is  conceived  to  be  one  of  those,  which 
call  for  opinions  in  a  medium  between  extremes.  That 
even  some  protestants  have  quoted  the  fathers  in  such 
a  manner,  as  wears  the  appearance  of  their  conceiving 
of  them  to  be  almost  on  a  level  with  Holy  Scripture,  is 
certain.  But  if  this  is  an  extreme,  it  is  also  one  to  con- 
sider their  opinion  as  not  at  all  tending  to  ascertain  that 
of  the  apostolic  age,  so  recently  before  them.  And  the 
yielding  to  them  of  this,  is  no  more  than  would  be 
done  to  any  civil  community  of  men,  in  succession.  A 
community,  whether  civil  or  religious,  comprehending 
persons  of  both  sexes  and  of  all  ages  and  characters,  do 
not  change  their  maxims  and  their  habits  suddenly,  nor 
without  some  struggle  between  ancient  custom  and  mo- 


5 10  General  Appendix. 

dern  innovation.  This  is  the  only  ground — taken,  as  is 
visible,  in  human  nature  and  in  experience  of  the  ways 
of  men — on  which  antiquity  is  brought  in  aid  of  scrip- 
ture, for  the  determining  of  the  controversy  in  the  con- 
templation of  this  work. 


APPLICATION 


CRISIS  OF  INQUIRY. 


Design  of  the  application  —  result  of  the  work  as  it  respects 
predestination — redemption — free  will — grace — perseverance — 
test  of  interest— -justification— conversion— question  of  practical 
effect — caution  against  uncharitableness— reference  to  St.  Aus- 
tin's catechism—caution  against  metaphysical  subtilties. 

While  the  sense  of  religion  is  a  principle  which 
should  govern  in  all  the  concerns  of  life,  diffusing  its  pre- 
cious influences,  even  when  it  is  not  the  immediate  sub- 
ject of  contemplation;  there  are  some  seasons,  in  which 
an  extraordinary  degree  of  seriousness  may  be  induced, 
under  the  agency  of  the  spirit  of  God,  by  some  event 
brought  about  in  the  course  of  his  providence;  or  by 
some  cause,  not  distinctly  to  be  traced  to  its  beginning. 
It  is  here  judged  useful,  to  contemplate  the  bearings  of 
the  subjects  of  this  work,  on  such  a  crisis.  This  is 
thought  the  more  expedient,  on  account  of  the  effects 
of  the  law  of  association,  on  the  processes  of  the  human 


512  AplAicatlon. 

understanding.  At  such  an  interesting  period  as  that 
intimated,  in  the  event  of  receiving  with  Christian  doc- 
trine, any  matter  which  incidentally  accompanies,  and 
is  erroneously  supposed  to  be  in  alliance  with  it;  there 
is  an  exposure  to  the  alternate  danger,  that  either  the 
two  will  be  seen  in  such  a  combination,  as  that  they  shall 
be  held  alike  important — which  is  a  source  of  much 
uncharitableness;  or,  that  on  the  discovery  of  the  incon- 
sistency with  the  obvious  suggestions  of  reason,  and 
with  the  nature  and  the  condition  of  man,  there  will  be 
an  indiscriminate  abandonment  of  the  whole,  and  ad- 
mission given  to  the  imposing  pretensions  of  infidelity. 

The  author  of  this  work,  aware  of  the  importance  of 
its  results,  and  of  his  responsibility  in  declaring  them, 
passes  to  his  intended  summary.  In  the  progress,  it 
will  be  proper  to  consider  every  individual  as  of  the 
grade  of  the  mass  of  mankind,  in  respect  to  talent  and 
to  acquirement;  because  the  gospel  was  given  as  the 
means  of  salvation,  to  persons  of  all  conditions.  On 
some  accounts,  it  is  said  to  be  preached  especially  to 
the  poor:  a  circumstance,  which  is  itself  a  disproof  of 
every  theory,  involving  metaphysical  subtlety  and  many 
curious  distinctions;  for  the  entering  into  which,  peo- 
ple of  that  description  have  neither  leisure,  nor  the  ne- 
cessary apparatus  of  human  literature. 

First,  on  the  subject  of  predestination;  the  counsel 
is  here  given  to  the  sincere  seeker  of  "  the  kingdom  of 
God  and  his  righteousness,"*  to  withhold  his  attention 
from  the  question  of  the  decrees  of  God,  in  regard  to 
individuals,  and  the  conditions  of  them  respectively  in 
another  life;  not  because  there  could  ever  have  been  a 

*  Matt.  vi.  33. 


Application.  513 

point  of  time,  in  which  there  did  not  apply  to  the  great 
Creator  what  is  said — "  known  unto  God  are  all  his 
works,  from  the  beginning  of  the  world;"  but  because 
there  is  nothing  in  scripture  concerning  his  decrees,  as 
to  the  point  stated.  The  contemplated  person  will  in- 
deed read  there  of  predestination  and  election.  But 
these  terms  are  to  be  referred  by  him  to  the  church, 
as  a  collective  body.  As  under  the  legal  covenant, 
the  Jewish  nation  were  called  "a  chosen" — "a  pe- 
culiar"— and  "  an  holy  people;"  under  the  evange- 
lical economy,  there  is  contemplated  a  people,  con- 
sisting of  Jews  and  Gentiles,  who,  in  respect  to  the 
benefits  covenanted  to  them,  and  the  consequent 
obligations,  are  called — elect — saints — and  by  other 
terms  of  the  same  signification.  There  are  some  rea- 
sonings, especially  applying  to  this  election;  which,  like 
the  reasonings  applying  to  the  distinctions  of  meats  and 
drinks,  are  at  present  of  less  importance  than  they  were 
in  the  apostolic  age;  because  of  the  ceasing  of  the  pre- 
judices, which  they  were  designed  to  contradict.  Not 
that  either  of  these  descriptions  of  passages,  are  therefore 
uninstructive.  For  while  the  principle  of  the  one  still 
gives  a  lesson  of  mutual  forbearance,  on  points  in  which 
the  essentials  of  Christianity  are  not  concerned;  the  other, 
by  directing  the  attention  to  counsels,  which  were  in 
the  divine  mind  before  time  began,  embraces  a  succes- 
sion of  dispensations,  reaching  from  the  beginning  of 
the  world  to  its  dissolution;  not  only  thereby  tending  to 
confirm  our  faith  in  our  holy  religion,  which  is  often 
rejected  from  its  being  contemplated  in  detached  parts, 
and  not  as  a  consistent  whole;  but  being  also  a  motive 
to  dependence  on  promises  which  are  *'  yea  and  amen;" 
that  is  immutable  and  sure.  In  the  sense  here  defined, 
Vol.  IL  3  t 


514  Application. 

every  communion  in  which  the  word  of  God  is  faith- 
fully  preached  and  the  sacraments  are  duly  administer- 
ed, are  the  elect  of  God;  as  were  churches  which  the 
apostles  acknowledged  under  the  same  terms,  althougli 
comprehending  some  persons,  with  traits  of  character 
not  agreeable  to  their  professions.  And  therefore,  the 
being  elect  will  not  avail,  without  "  making  the  election 
sure:"  that  is,  firm  or  stable  by  inward  holiness  and 
virtuous  conduct. 

While  the  inquirer  is  thus  released  from  perplexi- 
ties of  various  sorts,  let  him  be  aware,  that  there  should 
press  on  his  conscience  the  obligation,  consequent  on 
the  view  of  the  subject  now  brought  before  him.  For 
in  proportion  to  the  importance  thus  annexed  to  the 
church  of  God,  as  his  elect,  there  may  be  inferred  the 
guilt,  and  the  danger,  of  a  character  alien  from  so  holy 
a  designation:  which  is  the  very  matter  described  un- 
der the  figure  of  the  tares  among  the  wheat,  in  the  field 
of  the  Almighty  husbandman. 

Next,  as  to  the  point  of  Redemption.  This  is  to  be 
received  as  expressed  in  the  general  terms  of  scripture, 
without  the  supposition  of  a  reserve  rendering  it  vain, 
in  regard  to  a  great  proportion  of  mankind;  or  rather, 
with  a  denial  of  there  being  any  thing  of  this  sort. 
When  the  passages  of  scripture,  speaking  to  this  point, 
are  taken  according  to  the  obvious  meaning  of  the 
words,  they  are  level  to  every  understanding.  To  bring 
them  all  into  consistency  with  the  doctrine  of  discri- 
minate election,  is  the  work  of  metaphysical  refinement. 

The  devout  mind,  assailed  by  any  such  endeavour, 
to  bring  universality  of  offers  into  consistency  with  par- 
tiality of  design,  may  reasonably  consider,  that  no  earth- 
ly potentate,  not  unjust  and  cruel  beyond  the  ordinary 


Application.  515 

measure  of  human  wickedness,  would  hold  out  condi- 
tions of  peace  to  rebellious  subjects;  with  the  design  of 
interposing  circumstances,  which  should  hinder  a  con- 
siderable number  of  them  from  accepting  the  proposals. 
Whether  this  were  by  severing  ability  from  will,  or  by 
the  contriving  of  causes  which  would  assuredly  influ- 
ence the  latter;  the  result,  and  the  apparent  impeach- 
ment of  benevolence,  is  the  same  in  both  cases.  A  po- 
sition so  revolting  to  the  understanding,  has  attained  to 
its  most  forbidding  aspect;  when  the  damnation  of  the 
reprobate,  in  itself  a  subject  of  divine  decree,  is  ag- 
gravated by  offers  and  invitations  to  the  contrary:  this 
being  said  to  be  the  purpose,  for  which  they  are  given. 
Thirdly,  Free  will  has  been  considered,  as  having  a 
reference  to  two  subjects.  So  far  as  it  belongs  to  the 
old  controversy  of  liberty  and  necessity,  which  has  ex- 
ercised the  wits  and  the  pens  of  speculative  men  from 
very  remote  times  to  the  present,  it  has  been  an  object 
to  prove,  that  the  books  of  scripture  know  nothing  of 
it.  If  so,  both  sides  of  the  question  are  as  uselessly 
brought  into  theology,  as  would  be  contending  theo- 
ries concerning  the  tides  and  the  figure  of  the  earth. 
Also,  without  reference  to  that  subtilty.  On  the  ques- 
tion, whether  in  doing  good  or  in  doing  evil,  we  are  so 
far  free,  as  is  requisite  to  responsibility;  it  is  sufficient, 
that  the  sense  of  liberty  is  universal,  so  as  to  warrant 
the  belief,  that  what  denies  it,  must  be  educed  from  re- 
condite speculations,  which  we  are  not  bound  to  under- 
stand or  to  listen  to.  On  no  other  ground,  can  con- 
science do  its  work:  and  on  no  other  will  sinners,  in 
a  future  state,  look  back  with  self  condemnation  on  a 
day  of  grace,  mercifully  bestowed  on  them,  but  suffered 
to  pass  away  unimproved. 


516  Application. 

In  the  bearing  of  the  subject  on  the  question  of  man's 
inability  to  do  good  of  himself,  the  truch  of  this  is  to  be 
admitted,  to  the  utmost  extent.  It  is  not  necessary,  that 
any  one  should  acknowledge  himself  to  be  or  ever  to 
have  been  a  wilier  of  the  commission  of  crimes,  with- 
out the  consciousness  of  a  disposition  to  them.  But  he 
ought  to  know,  and  to  feel  himself  under  a  deteriora- 
tion of  nature,  which  may  well  be  said  to  have  infected 
all  the  properties  of  his  soul  and  of  his  body:  since,  how- 
ever useful  in  Iiis  constitution  every  principle  relatively 
to  its  end;  all  the  principles  of  it,  because  of  the  imbeci- 
lity of  reason  and  the  force  of  temptation,  are  liable  to 
be  perverted  from  their  proper  objects;  of  which  the  re- 
sult is  a  state  of  sin,  and  its  rendering  of  us  liable  to  just 
punishment.  This  is  a  view  of  the  subject,  which  not 
only  scripture  gives,  but  to  which  consciousness  sets 
its  seal.  And  the  proper  eftbct  of  it  is  self-abasement, 
under  the  misery  of  our  natural  condition;  and  a  look- 
ing  for  the  remedy  of  it,  to  divine  grace:  which  accom- 
plishes its  work,  only  in  proportion  as  natural  imper- 
fection is  remedied  by  its  sufficiency,  and  as  natural 
Corruption  is  subdued  under  its  energy. 

This  leads  to  the  fourth  point;  which  may  be  consi- 
dered as  applying  to  two  questions:  that  of  divine  aid, 
and  that  of  the  subject  in  comparison  of  merit. 

In  regard  to  the  first  of  these,  there  cannot  be  held 
out,  in  terms  too  unequivocal  and  unlimited,  the  need 
of  the  influence  of  the  holy  spirit,  without  the  distinc- 
tion of  before  and  after  the  first  direction  of  the  mind  to 
God.  The  earliest  motions  to  this  effect,  are  preceded 
by  an  influence  leading  to  it:  and  to  the  same,  all  suc- 
ceeding proficiency  is  to  be  ascribed.  But  when  ques- 
tions arc  raised  on  the  distinctions  of  resistible  or  irre- 


Application.  517 

sistible,  ordinary  or  efficacious,  and  the  like;  the  guide 
are  the  plain  words  of  scripture:  which  suppose,  that 

the    spirit    may    be    "  resisted" "  grieved" and 

"  quenched."  It  is  indeed  acknowledged,  by  those 
who  carry  their  speculations  to  a  supposed  extreme, 
that  these  cautions  are  given,  and  that  the  sense  of  them 
is  presumed,  in  the  exhortations,  the  promises,  and  the 
threatenings  of  scripture.  But  they  maintain,  that  these 
things  refer  to  a  grace  given,  not  to  save,  but  to  render 
inexcusable;  while  there  is  another  species  of  grace, 
not  given  in  vain.  Now  this  is  a  matter,  contended  to  be 
extraneous  to  the  sphere  of  revelation;  and  therefore,  on 
which  the  believer  is  not  bound  to  exercise  his  inge- 
nuity, in  order  to  reconcile  it  with  the  other.  Were  he 
persuaded  of  the  truth  of  both,  it  would  be  natural  for 
him  to  endeavour  to  solve  the  apparent  inconsistency: 
and  the  curious  distinctions  which  this  calls  for,  are 
themselves  evidence,  that  the  need  of  them  is  not  bound 
on  us. 

The  practical  tendency  of  what  has  been  stated, 
should  bring  it  home  to  the  bosoms  of  ail;  with  the  in- 
timation, that  while  every  outward  call,  either  to  re- 
pentance or  to  a  religious  progress,  is  from  the  revela- 
tion of  the  will  of  God  in  scripture;  every  inward  mo- 
tion to  them,  is  from  that  influence  of  his  spirit,  in 
which  he  is  said  to  stand  at  the  door  of  the  heart  and 
knock. 

As  grace  is  opposed  to  merit;  the  sense  of  the  scrip- 
tures concerning  the  latter,  are  equally  obvious  and  de- 
cisive. For  there  is  no  one  point,  at  which  their  in- 
structions are  more  directly  aimed,  than  to  the  batter- 
ing down  of  the  conceit  of  merit  on  the  part  of  man. 
Were  there  no  revelation;   self-knowledge,  acconipa- 


518  Application, 

nied  by  a  correct  apprehension  of  the  divine  perfec- 
tions, might  have  led  to  the  same  conclusion.     But  be- 
sides, there  arc  precepts  going  to  the  suppression  of 
every  sentiment  of  self-righteousness.     Above  all,  to 
guard  against  it,  there  is  exhibited  another  ground  of 
merit,  in  the  sacrifice  of  the  death  of  Christ;  which, 
being  evidently  a  dispensation  altogether  independent 
on  any  act  of  man,  and  yet  plainly  held  out  to  us  as  the 
only  procuring  cause  of  his  salvation,   and  the  only 
ground  of  the  acceptance  of  his  person   and  of  his 
performances;    there   is   not    the   shadow   of  excuse 
to  any  professor  of  Christianity,  to   arrogate   merit: 
whether  because  of  works  imagined  to  be  good,  or 
because  of  a  comparative  freedom  from  such  as  are  evil. 
This  is  a  simple  truth,  applying  immediately  to  feel- 
ing and  to  practice;  and  needs  not  to  be  encumbered 
with  any  theory,  remote  from  ordinary  apprehension. 
For  although  there  may  seem  some  opening  for  this, 
in  what  is  said  concerning  faith  and  concerning  works; 
to  each  of  which  the  virtue  of  justification  is  ascribed, 
to  the  former  by  St.  Paul,^nd  to  the  latter  by  St.  James; 
yet  it  is  easy  to  see — what  we  are  obliged  occasionally 
to  see  in  every  species  of  composition — that,  owing  to 
the  imperfection  of  language,  the  words  are  differently 
used   by  those  apostles.  This  circumstance  points  to 
the  solution  of  the  difficulty:  and  it  appears,  that,  in 
the  language  of  St.  Paul,  the  obedience  of  Abraham 
was  made  such,  by  the  faith  which  was  its  principle; 
while,  in  the  language  of  St.  James,  what  made  the 
faith  effectual,  was  its  being  such  as  is  productive  of 
obedience.  They  speak  of  the  same  requisite,  but  each 
of  them  takes  notice  of  a  different  property  of  it.    In  the 
passage  of  the  old  testament  to  which  they  both  refer,  the 


Application,  519 

only  merit  recognised  must  have  been  that  of  the  future 
sacrifice  of  Christ;  to  which  there  was  a  relation  in  the 
state  of  mind  of  Abraham,  whether  we  call  it,  with  one 
apostle,  faith;  or  with  another,  work.  To  bring  the 
matter  home  to  ourselves,  neither  our  faith  nor  our  works 
can  be  meritorious  in  the  sight  of  God:  and  therefore 
when  we  say,  agreeably  to  the  usual  language  of  the  New 
Testament,  that  faith,  as  laying  hold  on  the  merits  of 
the  Mediator,  justifies;  the  faith  spoken  of  is  such  as 
comprehends  the  germ  or  principle  of  obedience.  It 
seems  easy  to  apprehend  this  truth;  and  it  is  sufficient 
for  all  the  demands  of  humility,  in  relation  to  ourselves; 
and  for  those  of  unbounded  gratitude  to  God,  "  who 
gave  his  only-begotten  son"  for  our  redemption;  and  to 
this  friend  of  sinners,  who  *'  loved  us,  and  washed  us 
from  our  sins  in  his  own  blood." 

Lastly;  if  the  system  here  maintained  be  correct,  the 
notion  of  the  perseverance  of  the  saints,  or  the  impos- 
sibility of  falling  from  grace  once  given,  is  to  be  aban- 
doned, as  an  invention  merely  human.  And  in  contra- 
riety to  any  confidence,  which  might  otherwise  be  built 
on  a  foundation  so  unsound;  we  are  to  contemplate  ha- 
bitually such  passages  of  scripture,  as  where  we  are 
instructed — "  Take  to  yourselves  the  whole  armour  of 
God" — and — "  Let  him  that  thinketh  he  standeth,  take 
heed  lest  he  fall:"  not  however  to  the  neglect  of  another 
description  of  passages,  given  to  inspire  confidence,  in 
the  stability,  not  of  our  own  state,  but  of  the  divine 
aid,  so  long  as  it  is  cultivated.  And  of  these,  there  is 
an  instance  where  it  is  said — "  No  creature  shall  sepa- 
rate us  from  his  love." 

In  judging  of  the  interest  of  the  individual,  in  such 
precious  promises  as  that  the  last  referred  to;  it  is  a 


520  Application. 

result  of  the  foregoing  work,  that  the  only  test  to  be 
relied  on,  is  the  correct  state  of  the  affections,  and  the 
evidence  of  it  in  the  life  and  conversation:  and  not  joy- 
ful feeling,  produced  by  what  may  be  supposed  a  divine 
communication.  The  consequence  of  the  latter  estimate, 
is  in  many  instances  groundless  comfort;  and  in  many 
others,  dejection  equally  groundless:  and  not  only  so, 
but  sometimes,  what  reconciles  to  the  sway  of  sinful 
passion,  or  to  long  intervals  of  extreme  indifference, 
provided  there  be  the  occasional  possession  of  better 
sensibilities;  which  may  be  ascribed  to  grace,  when 
their  source  is  in  animal  organization. 

If,  independently  on  a  permanent  test,  the  anxious 
mind  should  be  solicitous  as  to  the  beginning  point  of 
its  justification;  either  it  was  at  an  adult  age,  on  the 
first  exercise  of  evangelical  faith,  accompanied  by  re- 
pentance; in  which  case,  it  should  have  been  sealed  by 
the  introductory  ordinance  of  Christianity:  or,  if  there 
have  been  subjection  to  this  in  infancy,  it  was  then  the 
party  began  to  be  recognized,  in  the  eye  not  of  man 
only,  but  of  God,  as  a  Christian.  After  a  fall  from  that 
state,  it  can  be  recovered  only  by  repentance.  The 
question  of  the  sincerity  of  this  is  addressed  to  con- 
sciousness, and  the  assurance  of  the  acceptance  of  it, 
is  in  the  declarations  of  the  divine  word. 

Another  point  on  which  the  enquirer  may  be  embar- 
rassed, is  that  of  what  is  called  conversion;  affirmed  by 
some  to  be  universally  obligatory,  from  a  state  in  which 
the  party  has  been  hitherto  under  the  wrath  of  God. 
This  is  a  matter  to  be  spoken  of  with  especial  caution, 
lest  there  should  be  nourished  the  security  of  those, 
who  are  living  without  God  in  the  world;  or  lest,  under 
occasional  drawings  to  him,  they  should  conceive  of 


Application,  521 

themselves  as  acting  up  to  the  demands  of  duty,  by  a 
change  to  exterior  regularity  of  conduct;  or  that  a  sub- 
stantial reformation  can  be  accomplished  in  them,  without 
sensibility  to  the  guilt  of  sin,  and  without  repentance  for 
the  past.  But  if  the  party  be  conscious  of  past  habits  of 
living  in  the  fear  of  God  and  of  obedience  to  his  laws; 
although  accompanied  by  such  imperfection  and  such 
failure,  as  is  confessedly  consistent  with  the  Christian 
state;  it  may  be  humbly  hoped  by  him,  that  he  is  not 
one  of  those  who  are  to  be  awakened  from  the 
sleep  of  sin;  but  that  he  is  rather  of  the  number,  who 
are  to  be  incited  to  go  on  unto  perfection.  But  this 
is  not  to  lessen  his  sensibility,  to  his  constant  depen- 
dence on  the  holy  Spirit  of  God;  to  whom  alone  he 
is  indebted,  for  the  grace  in  which  he  stands;  and  by 
which  alone,  he  can  in  future  be  kept  from  falling. 

After  all,  to  the  stopping  short  at  the  limits  defined, 
there  has  been  anticipated  the  objection,  that  the  truths 
specified,  not  carried  to  the  extent  of  Calvinism,  have 
not  the  salutary  virtue  which  brings  them  home  to  the 
affections.  If  this  were  true,  the  scheme  given  must 
be  destitute  of  the  property  of  the  gospel,  which  ren- 
ders it  **  the  power  of  God  unto  salvation."  But  after 
the  most  serious  and  frequent  investigation  of  the  prac- 
tical influence  of  opinion;  there  is  not  perceived  any? 
which  is  not  embraced  by  the  theory  disclosed.  The 
doctrines  emphatically  called  "  evangelical"  are  ren- 
dered such,  either  in  reference  to  God  and  his  unme- 
rited grace  in  Christ;  or  in  reference  to  man,  in  his 
circumstances  of  sinfulness  and  weakness.  It  is  trust- 
ed, that,  in  the  present  work,  those  truths  have  been 
exhibited   with  these  their  relations.    Further,    it  is 

Vol.  II.  3  u 


522  Application. 

trusted,  that  the  fact  may  be  appealed  to,  of  their  being 
so  preached,  under  the  divine  blessing,  with  effect. 
And  although  it  will  not  be  denied,  that  they  are  also 
effectually  preached,  in  alliance  with  the  points  of  Cal- 
vinistick  theory;  yet,  that  with  the  superaddition,  they 
are  the  more  ijiflucntial  in  practice,  and  especially  in 
persuading  to  the  species  of  devotion,  and  to  the  cast 
of  character,  to  which  the  self-denying  doctrines  of  the 
gospel  have  an  immediate  relation;  is  a  matter,  not 
allowed  to  be  grounded  on  observation.  But  this  is  not 
said,  with  the  view  of  charging  special  delinquency  on 
any  description  of  persons;  comparisons  in  this  way 
being  always  dangerous. 

Accordingly,  it  is  here  wished,  in  regard  to  any 
reader  who  may  consent  in  the  premises,  to  give  a  cau- 
tion against  cjharging  the  maintainers  of  the  opposite 
opinion,  with  consequences  which  may  seem  perni- 
cious, but  are  disavowed.  It  is  allowable  in  argument, 
to  object  to  opinion  because  of  apparent  consequences: 
while,  to  fasten  them  on  those  by  whom  they  are  dis- 
avowed, is  either  railing  or  defamation.  In  one  parti- 
cular, an  opponent  of  the  Calvinistick  theory,  may 
often  be  in  circumstances  painful  to  his  feelings.  It  is, 
when  he  finds  himself,  in  the  estimation  of  worthy  per- 
sons— for  this  happens — a  denier  of  the  sovereignty 
and  of  the  grace  of  God.  However  repulsive  the  sen- 
timent, it  should  be  submitted  to  with  meekness;  under 
the  recollection,  that  it  is  the  result  of  speculations  in- 
dependent on  the  consideration  of  the  person,  on  whose 
case  it  has  a  bearing.  He  may  be  an  object  of  the  re- 
gard, and  subject  of  the  prayers,  of  those  who  hold  up 
their  hands  against  the  supposed  defect  of  his  creed. 


Application.  523 

Under  the  charge,  of  not  giving  a  sufficient  view  of 
the  doctrines  of  grace,  the  principal  consolation  of  the 
author,  is  his  full  persuasion  of  an  agreement  with  the 
oracles  of  God.  Yet  he  will  not  hesitate  to  avail  him- 
self of  such  human  authority,  as  ought  to  be  weighty 
with  those,  who  are  the  most  likely  to  pass  the  censure; 
and  to  which  there  is  now  a  reference,  for  the  satisfac- 
tion of  those  who  can  avail  themselves  of  the  contem- 
plated document.  The  authority  alluded  to,  is  that  of 
the  great  St.  Austin,  whose  judgment  has  been  so 
much  dissented  from,  in  the  progress  of  this  work;  but 
who  is  celebrated  on  the  other  side,  as  the  restorer  of 
the  doctrines  of  grace,  after  their  having  been  lost,  or 
nearly  so,  for  some  ages.  'J'he  work  of  his  in  view,  is 
jjis  dissertation  on  catechizing,  in  the  4th  volume  of  his 
works  of  the  edition  of  1571.  In  this  excellent  little 
tract,  the  father,  after  giving  some  very  judicious  pre- 
cepts respecting  difference  of  instruction  suited  to  dif- 
ference of  character,  concludes  with  an  affectionately 
pious  address,  from  the  catechist  to  the  catecumen. 
Such  a  tract  as  this,  ought  not  to  be  without  the  doc- 
trines of  grace.  Neither  is  it:  but  whoever  shall  look 
there  for  any  doctrines  purely  Calvinistick,  will  be  dis- 
appointed. It  is  probable,  that  he  considered  his  new- 
ly introduced  theory,  as  uninteresting  to  persons  of  an 
ordinary  measure  of  information:  if  so,  it  is  not  deeply 
interesting  to  any. 

The  occasion  calls  for  an  especial  application  of  the 
subject,  to  any  readers  who  may  be  members  of  the 
church,  whose  principles  this  work  is  especially  intend- 
ed to  sustain.  Although  with  her  institutions,  and 
with  the  prayers  in  particular,  the  doctrines  of  grace 
are   so  embodied,  as  that  they  cannot  be  withdrawn 


524  Application, 

without  divesting  the  forms  as  well  of  substance  as  of 
edification;  yet  there  is  no  property  of  them  more  re- 
markable, than  their  being  naked  of  such  distinctions 
concerning  election,  original  sin,  grace,  and  the  like 
important  subjects,  as  it  requires  some  acuteness  of  in- 
tellect to  apprehend,  and  a  considerable  strength  of  me- 
mory to  retain.  While  this  should  be  an  incitement,  to 
the  improvement  of  what  is  sufficient  for  the  building 
of  them  up  in  their  most  holy  faith,  it  should  habituate 
them  to  the  contemplating  of  extraneous  speculations 
as  perhaps  useless,  but  certainly  as  not  entering  into 
the  substance  of  revealed  truth. 

Of  the  view  which  has  been  given  of  the  subject 
treated  of,  it  seems  a  considerable  recommendation, 
that  all  the  uses  of  them  may  be  obtained,  without  the 
aid  of  metaphysics,  extraneous  to  scripture.  But  if 
any,  with  the  necessary  talents  and  information,  are  dis- 
posed to  exercise  themselves  in  that  mazy  field;  let 
them  not  suppose,  while  thus  engaged,  that  they  are 
treading  on  the  hallowed  ground  of  revelation.  Not 
only  so,  let  them  be  aware  of  bringing  within  this  in- 
closure  any  apparent  treasures,  discovered  in  the  other: 
such  a  mixture  of  philosophy  with  divine  truth  having 
produced  many  innovations,  to  which  there  may  be  ap- 
plied that  fatherly  saying  of  St.  Paul  to  the  Corinthians; 
where*  after  having  told  them-^-"  I  am  jealous  over 
you  with  a  godly  jealousy,"  he  adds — "  I  fear,  lest  by 
any  means,  as  the  serpent  beguiled  Eve  through  his 
subtilty,  so  your  minds  should  be  corrupted  from  the 
simplicity  that  is  in  Christ." 

*  2  Cor.  «.  2. 


Application*  525 

To  guard  against  this  danger;  let  all,  and  especially 
those  who  investigate  such  subjects,  further  than  is  ex- 
acted by  the  plain  sense  of  scripture — and  here  the 
author  of  this  work  wishes  to  recollect  always  his  own 
interest  in  the  admonition — occasionally  put  up  some 
such  prayer  as  that  of  the  psalmist — "  O  send  out  thy 
light  and  thy  truth;  let  them  lead  me,  let  them  bring 
me  unto  thy  holy  hill,  and  to  thy  tabernacles."* 

•  Ps.  xliii.  3. 


THE  END. 


ERRATA  FOR  VOL.  II. 

Page     14,  line    8,  for  "  Augustan,"  ixad  "  Augsburg." 
17,  10,  do.  do. 

27,  9,  do.  do. 

28,  and  throughout  the  volume,  for  "  Lawrence,"  read 
"  Laurence." 

78,  last  line,  after  «  applied,"  insert  "  to." 
191,  line  12,  dele  "  or." 
200,  8,  for  «  and,"  read  "  or." 

296,  8,  for  «  Terence,"  read  «  Tacitus." 


^ill ill 


■lilii: 


liiiii^: 


i;|!;!|;!i!iii;>;;;;;ii!;|i;!;i!;; 


